In the Name of Allãh, - Islamic Mobility · In the Name of Allãh, the Beneficent, the Merciful...

IntheNameofAllãh,

TheAll-Compassionate,TheAll-Merciful

PraisebelongstoAllãh,theLordofallBeing;theAll-Compassionate,theAll-Merciful;theMasteroftheDayofJudgement.Theeonlyweserve;andtoTheealoneweprayforsuccour.Guideusinthestraightpath,thepathofthosewhomThouhastblessed,notofthoseagainstwhomThouartwrathful,norofthose

whoareastray.

O'Allãh!Sendyourblessingstotheheadofyourmessengersandthelastofyourprophets,

Muhammadandhispureandcleansedprogeny.Alsosendyourblessingstoallyourprophetsandenvoys.

FOREWORD

1.Thelateal-‘Allãmahas-SayyidMuḥammadḤusaynaṭ-Ṭabãṭabã’ī(1321/1904–1402/1981)–mayAllãhhavemercyuponhim–wasafamousscholar,thinkerandthemostcelebratedcontemporaryIslamicphilosopher.Wehaveintroducedhimbrieflyinthefirstvolumeofthetranslationofal-Mizãn.

2.al-‘Allãmahaṭ-Ṭabãṭabã’īiswell-knownforanumberofhisworksofwhichthemostimportantishisgreatexegesisal-Mizãnfitafsuri'l-Qur’ãnwhichisrightlycountedasthefundamentalpillarofscholarlyworkwhichthe‘AllãmahhasachievedintheIslamicworld.

3.WefeltthenecessityofpublishinganexegesisoftheHolyQur’ãninEnglish.Afterathoroughconsultation,wecametochooseal-Mizãnbecausewefoundthatitcontainedinitself,toaconsiderableextent,thepointswhichshouldnecessarilybeexpoundedinaperfectexegesisoftheHolyQur’ãnandthepointswhichappealtothemindofthecontemporaryMuslimreader.Therefore,weproposedtothelategreatscholaral-‘Allãmahas-SayyidSa‘īdAkhtarar-Raḍawī(mayAllãhcoverhimwithHismercy)toundertakethistask,becausewewerefamiliarwithhisintellectualabilitytounderstandtheArabictextofal-Mizãnandhisliterarycapabilityinexpressionandtranslation.So,wereliedonhimforthisworkandconsideredhimresponsiblefortheEnglishtranslationasal-‘Allãmahaṭ-Ṭabãṭabã’īwasresponsiblefortheArabictextofal-Mizãnanditsdiscussions.

4.Mostregretfully,theesteemedtranslatoral-‘Allãmahas-SayyidSa‘īdAkhtarar-Raḍawīpassedawayonthemorningof20thJune2002whenhewasbusywiththetranslationofvolumethirteenofal-Mizãn(mayAllãhhavemercyonhim).IthascomeinaHadIth:

"WhenareligiousscholardiesavoidiscreatedinIslamthatnothingcaneverfillit."Thedemiseofal-‘Allãmahar-RaḍawīwasindeedagreatlossfortheShī‘ahworld.ItbecameverydifficultforthisOrganizationtofindadeservingtranslatorcapabletofinishtheEnglishtranslationofthe13thvolumeofal-MIzãn.

Finally,adecadeafterthedeathoftheesteemedtranslator,hisson,thevenerated‘Allãmah,as-SayyidMuḥammadar-Raḍawī,mayAllãhblesshim,cameforwardtocompletetheremainderofthisvolumewiththeproposalandpersuationofthisOrganization.Thelate‘Allãmahhadcompletedthefirstdraftofthetranslationofjustoverone-thirdofthe13thvolume,fromthebeginningofchaptersixoftheHolyQur’ãntillverse41.Thenhissonworkedonfinalizingthefirstdraftofthelatescholar,editingthetextandcompletingthemissingparts,andthenhecontinuedthetranslationoftherestvolumeforwhichwethankAllãhthathehadcompletedit.

Weprayforthecontinuedsuccessofas-SayyidMuḥammadar-Raḍawī,who,inspiteofhisbusyreligiousactivitiesinCanadaandelsewhere,hascompletedthisvolume,andwehopethathewillcontinuethejourneythathislatefatherhadstarted.

5.Wehavenowundertakenthepublicationofthe13thvolumeoftheEnglishtranslationofal-Mizãn.ThisEnglishvolumecorrespondswiththefirsthalfofthe7thvolumeoftheArabictext.WiththehelpofAllãh,theExalted,wehopetoprovidethecompletetranslationandpublicationofthisvoluminouswork.

Inthefirstvolume,thereaderwillfindtwomoreappendicesincludedapartfromthetwowhicharetoappearinallvolumesoftheEnglishtranslationofal-Mizãn:Onefortheauthorsandtheotherforthebookscitedthroughoutthiswork.

WeimploreuponAllãhtoaffectourworkpurelyforHispleasureandtohelpustocompletethiswork,whichwehavestarted.MayAllãhguideusinthisstepwhichwehavetakenandinthefuturesteps,forHeisthebestMasterandthebestHelper.

WORLDORGANIZATIONFORISLAMICSERVICES

(BoardofWriting,TranslationandPublication)

13/7/1436,

1/5/2015,

Tehran–IRAN

ChapterSix-al-An‘ãm(TheCattle)165verses-Mecca

IntheNameofAllãh,theBeneficent,theMerciful

TRANSLATIONOFTHEVERSES1–3

AllpraiseisduetoAllãh,Whocreatedtheheavensandtheearthandmadethedarknessandthelight;yetthosewhodisbelievesetupequalswiththeirLord(1).HeitisWhocreatedyoufromclay,thenHedecreedaterm;andthereisatermnamedwithHim;stillyoudoubt(2).AndHeisAllãhinthe

heavensandintheearth;Heknowsyoursecretandyouropen,andHeknowswhatyouearn(3).

COMMENTARY

ThepurposeofthischapteristoelaborateontheUnityoftheAlmightyAllãhinitsgeneralmeaning:thatthehumanbeinghasaLordWhoistheLordofthewholeuniverse;everythingoriginatesfromHimandtoHimreturnseverything;Hesentthemessengersasbearersofgoodtidings,andwarners[ofchastisement],andthroughthemHeguidesHisservantstoHistruereligion.

Andthatiswhythemajorityofitsversescameinformofargumentsagainstthepolytheistsaboutmonotheism,prophethoodandresurrection.Ofcourse,italsocontainsbriefdescriptionofreligious(shar‘h)obligationsandprohibitionsofthefaith.

Itscontext–asinferredbymeditation–isoneandsynchronized,withnoindicationinitofanydivisionwhichcouldhaveshownthatitwasrevealedinpiecemealform.Thisprovesthatthischapterwasrevealedalltogether;andthatitisaMeccanchapterasitappearsfromitscontextinwhichmostofthetalk,ratherthewholetalk,isaddressedtothepolytheists[ofMecca].Theexegetes[oftheQur’ãn]andthenarrators[ofḥadīth]agreethatthischapterwasrevealedatMecca,exceptforsixverseswhichsomeofthemsaywereofMedinaperiod,andtheyare:AndtheydonotassigntoAllãhtheattributesduetoHim…[6:91-93]and,Say:"ComeIwillrecitewhatyourLordhasforbiddentoyou…"[6:151-3].

SomehavesaidthattheentirechapterisofMeccanperiodexceptfortwoverses6:151-2.OthershavesaidthatitiswhollyofMeccanperiodexcepttwoverseswhichwererevealedatMedinaaboutaJew,whohadsaid:Allãhhasnotrevealedanythingtoamortal…(6:91).SomeonesaidthatthewholechapterisofMeccanperiodexceptoneversewhichwasrevealedatMedina,andthatis:AndevenifWehadsentdowntothemtheangels…(6:111).

Thereis,however,nocontextualproofforanyoftheaboveviewsaswehaveexplainedearlierthatthischapterhasasinglethemeanditsversesareallwell-connected;andweshallfurtherelaborateuponitaccordingtoourability.IthasbeennarratedfromtheImãmsofAhlu'l-Bayt(‘a.s.)aswellas[somecompanionslike]Ubay,‘IkrimahandQatãdahthatitwasrevealedalltogetheratMecca.

QUR’ÃN[6:1]:AllpraiseisduetoAllãh,Whocreatedtheheavensandtheearthandmadethedarknessandthelight:ThechapterbeginswithAllãh'spraiseanditislikeanintroductiontothemainthemeofexplainingthemeaningofmonotheism–thepraisecontainsthegistofthechapterandfromitstemsthedetailedarguments;itfurthershowsastonishment[regardingthepolytheists]andblamesthemforsettingupequalswiththeirLordanddoubtingHisUnity.Thisallservesasanintroductiontowhatfollowsofgeneraladmonitionandthreat.

Inthesethreeversesofpraise,Allãhpointstothetrueknowledgeonwhichthe

religiouscallrests–whichislikethesubstanceoftheshari‘ah–anditisdividedintothreesystems:i.)Theuniversalsystemofexistence(inthefirstverse);ii.)Thesystemofmanasfarashisexistenceisconcerned(inthesecondverse);andiii.)Thesystemofhumanbehaviour(inthethirdverse).

ThesumtotalofthethreeversestakentogetheristopraisetheSublimeGodforhavingcreatedthemacrocosminwhichthemanlives;andforhavingcreatedthemicrocosm(i.e.,theexistenceofmanhimselfwhoislimitedinthesensethathebeginswiththeclayandendswiththedecreedterm);andforhavingknowledgeofman'sinner[thoughts]aswellashisspokenwords,andwhateverheearns[byhisdeeds].

Thethirdverse:AndHeisAllãhintheheavensandintheearth,aimsatelaboratingthethemeoftheprecedingtwoverses,andpavesthewaytoexplainthatHeknowsman'sinner[thoughts]andspokenwords,andwhateverthesoulearns.

Thephrase:"…Whocreatedtheheavensandtheearthandmadethedarknessandthelight",pointstotheuniversalsystemofcreationonthebasisofwhichthings,withtheirmultitudeandnumerousness,aremanaged.Ourworldwithitsfirmoperatingsystemisconfinedtotheearthwhichisencompassedbythefirmamentwithitsspacious-ness,thenHemanagesitthroughlightanddarkness;andonthesetworevolvesthehandmillofthismanifestworldinitsevolvementandperfection.Herealwaysonethingisbornfromanotherthing,onethingchangesintoanotherthing,onethingappearswhiletheotherdisappears,anewthingismadeandtheoldonedecays;andwithconjunctionofallthesemultifariousmovementscomesintobeingtheuniversalgreatmovementwhichbearstheloadofthethingsandproceedswithittoitsdestination.

Theterm:al-ja‘l(=tomake)in:madethedarknessandthelightmeans:al-khalq=tocreate.However,al-khalq()isderivedfromkhalaqath-thawb(sewingthedress)inwhichcompositionofanitemfromvariouscomponentsis

partofitsmeaning,asopposedtothetermal-ja‘l=tomake[somethingwithoutusingcomponents].Perhapsforthisreason"tocreate"hasbeenreservedfortheheavensandtheearthsincetheyconsistofamultitudeofcomponentsasopposedtothedarknessandthelight,andhencetheuseof"tomake"forthem.AndAllãhknowsbetter.

[KeepingtheEnglishidiominmind,wehavetranslatedah-hulumãtas'darkness'insingulareventhoughtheword:ah-hulumãtitselfisplural.]TheQur’ãnhasusedthetermah-hulumãtinpluralformwhileithasusedtheterman-nur=thelight)assingular.Perhapsitissobecausedarknessappearsonlyincomparisontolight,asitistheabsenceoflightinathingthatshouldbeilluminated.

Assuchithasvaryingdegreesdependingonthechanginggradesofproximityanddistancefromthelight.Notsothelight,becauseitisanexistentialphenomenonanddoesnotappearincomparisontothedarknesswhichisnon-existence.Evenifoneimaginesitsmultiplicationinrelationtothedarkness,inreality,itdoesnotaugmentormultiply.

QUR’ÃN:yetthosewhodisbelievesetupequalswiththeirLord:Itexpressesastonishmentmingledwithblame.SurelyAllãh,theGlorified,bythecreationoftheheavensandtheearth,andbymakingofthedarknessandthelight,issolitaryindivinityandaloneingod-ship,nothingislikeHim,norisanythingHispartner.ItisreallystrangethatthedisbelieversinspiteoftheirconfessionthatcreationandmanagementbelongtoAllãhintherealsenseofownership,andnottotheidolsthattheyhavetakenasgods,theyhavesetupequalswithHimfromtheiridolsandimageswhichtheythinkareequaltotheirLord;thustheythinkthattheyareHisequals;sotheyhavetobeblamedforit.

Theabovestatementmakesclearthereasonofusingthumma(=then,yet)whichindicatesdelay.Itisasthoughthespeaker,whenhedescribedthatAllãhisaloneincreationandinvention,andissolitaryindivinityandgod-ship,thenstatedtheclaimofthepolytheiststhatthesestonesandwoodusedforcarvingidolswere

equalstotheLordoftheuniverse.So,astonishmentoverwhelmedhimforamomentandpreventedhimfromspeaking,thenheagainproceededinhistalkandpointedtothecauseofhismomentarysilence–thatastonishmenthadstoppedhimfromcontinuinginhisspeech,soHesaid:"YetthosewhodisbelievesetupequalswiththeirLord."

QUR’ÃN[6:2]:HeitisWhocreatedyoufromclay,thenHedecreedaterm:Afterdescribingthecreationofthemacrocosminthepreviousverse,thisversepointstothecreationofthehumanmicrocosm.ItexplainsthatAllãhcreatedthemanandmanageshisaffairsbydecreeingatermforhisphysicalabodeinthisworld;and,therefore,hisexistenceislimitedbetweentheclayandbetweenthedecreedtermswhichaccompanydeathasAllãhsays:Everysoulmusttasteofdeath,thentoUsyoushallbebroughtback(29:57).(HumanspeciesindeedbegunfromtheclaybutcontinuedthroughmarriageandsexualintercourseasAllahsays:andHebeganthecreationofmanfromdust.ThenHemadehisprogenyofanextract,ofwaterheldinlightestimation[32:7-8].)

Possiblythe'term'maybetakentomeanthereturntoAlmightyAllãhthroughresurrectionsinceitlooksliketheQur’ãnmostlycountsthelifeofpurgatory(barzakh)aspartoftheworldlylife,asisinferredfromtheapparentmeaningoftheverse:Hewillsay:"Howmanyyearsdidyoutarryintheearth?"Theywillsay:"Wetarriedadayorpartofaday,butaskthosewhokeepaccount."Hewillsay:"Youdidtarrybutalittle–hadyoubutknown(it),"(23:112-4).Also,Hesays:AndatthetimewhentheHourshallcome,theguiltyshallswear(that)theydidnottarrybutanhour;thusaretheyeverturnedaway.Andthosewhoaregivenknowledgeandfaithwillsay:"CertainlyyoutarriedaccordingtotheordinanceofAllãh,tilltheDayofResurrection,sothisistheDayofResurrection,butyoudidnotknow,(30:55-56).

Themeaningof'term'hasbeenkeptvaguebyusingitasacommonnouninthephrase:thenHedecreedaterm;itindicatesthatitisunknowntoman,andthereisnowaytoknowitthroughnormalway.

QUR’ÃN:andthenamedtermiswithHim:Tonameatermmeanstospecifyit.Indeeditisanestablishedcustomtomentiontheterminagreementsandloansandsoon.Itmeanstheagreedupontimeortheendofthetime;anditis[thesamemeaningof]thenamedterm.Allãhsays:whenyoudealwitheachotherincontractingadebtforafixedtime,thenwriteitdown,(2:282);itmeanstheendoftheagreedupontime.Likewise,Allãhsays:WhoeverhopestomeetAllãh,thetermappointedbyAllãhwillthenmostsurelycome(29:5).Also,HesaysinthestoryofMūsãandShu‘ayb:Hesaid:"Idesiretomarryoneofthesetwodaughtersofminetoyouonconditionthatyoushouldservemeforeightyears;butifyoucompleteten,itwillbeofyourownfreewill…"Hesaid:"Thisshallbe(anagreement)betweenmeandyou;whicheverofthetwotermsIfulfil,thereshallbenowrong-doingtome…"(28:27-28).Here'term'meansthecompletionoftheagreeduponterm.

Apparentlytheexpression'Ajal( لجا )=term'[byitself]inthesenseoftheendofanagreedupontime(sproutingfromthewordinthemeaningofthecompletionoftheterm)isacommonusage[ofthatterm]:i.e.,theyoftensaid,'thesettledterm',thentheydeletedthequalifyingwordandonlymentioned'term'inthesenseof'thesettledterm'.Inhisal-Mufradãt,ar-Rãghibsays:"Thetermfixedforman'slifeiscalledl-ajal;theysay:'hisajalcamenear',i.e.hisdeathwasnear;itsrealsenseiscompletionoftheterm."

Inanycase,itappearsfromtheDivineSpeechthat"theterm"and"thenamedterm"meantheendofthelife'sspan,notthewholelifeterm,asisindicatedbytheDivineWord:…thetermappointedbyAllãhwillthenmostsurelycome;…[29:5].

Itisclearfromtheabovethattherearetwoterms:"thevagueterm",and"thenamedterm"thatiswithAllãh.Thelatterneverchangesbecauseofthephrase,withHim,andAllãhhassaid:…andwhatiswithAllãhisenduring…(16:96);anditisthesamedeterminedtermwhichdoesneverchangeasAlmightyAllãh

says:[Say:]"…whentheirtermcomes,theyshallnotthenremainbehindforanhour,norcantheygobefore(theirtime);"(10:49).

Therelationshipofthenamedtermtotheunnamedtermisthatofunconditionalanddeterminedtotheconditionalandundetermined.Thelattermaypossiblyfailtomaterialize(ifitsconditionsareunfulfilled),contrarytotheunconditionalanddeterminedwhichcanneverfailtooccur.

Meditatingontheprecedingversestogetherwiththeverse:…foreverytermthereisabook;AllãherasesandestablisheswhatHepleases,andwithHimisthebasisoftheBook(13:38-39),showsthatthenamedtermisthatwhichiswrittenin:thebasisoftheBook;andtheunnamedtermiswritteninwhatwecall"thetabletoferasureandaffirmation."Itshallbeexplainedlaterthat:thebasisoftheBookmaybeappliedtotheeventswhichareestablished,i.e.,theeventsthatdependontheperfectcauseswhichdonotfailtoproducetheireffects,and"thetabletoferasureandaffirmation"isapplicabletotheeventsthatdependonincompletecauseswhichweoftendescribeas"requirements"whichmaybeovercomebysomesnags,preventingthemfrombringingabouttheireffects.

Theperfectandimperfectcausesmaybelikenedtothesun'sdegreesofillumination.Weknowthatthisnightwillcertainlyendafterafewhoursandthatthesunwillrise,andthefaceoftheearthwillbrightenup.Yetitispossiblethatthesunrisewillbesimultan-eouslyveiledbycloudorlunareclipseorsomeothersnagwillappeartopreventtheillumination;howeverifthesunshinesovertheearthandthereisnohindrancebetweenthetwothenthefaceoftheearthisboundtoilluminate.

Now,theilluminatingeffectofthesunislike"thetabletoferasureandaffirmation"whileit'srisingonitstime(withabsenceofanybarrierbetweenitandtheearth)islike:thebasisoftheBookwhichisknownasthePreservedTablet.1

Thespecialcompositionofthehumanbodywiththelimitedrequirementsofitslimbs,demandsthatmanshouldlivehisnormallifespanwhichisvariablyfixedatahundredorahundred-and-twentyyears.Forinstance,thisiswhatiswritteninthetabletoferasureandaffirmation,yet,allthecomponentsoftheuniverseareconnectedtoandalsoinfluencethehumanexistence;andsometimesthecausesandthebarriersthatwecannotcompute,interactwithoneanotherinawaythatwedonotcomprehend,leadingtothearrivalofhisdeathbeforetheendofhisnaturallifespan;andthisiswhatiscalledsuddendeath.

Thismakesiteasytoimaginetheneed,accordingtothedivineorder,ofboththe'named'aswellasthe'unnamed'terms;andthattheambiguityoftheunnamedtermdoesnotgocontrarytothefixedpointofthenamedterm;andthattheunnamedandnamedtermssometimescorrespond,andsometimesareatvariance,andthatwhichtakesplaceisthenamedterm.

Thisiswhatisinferredfrommeditationontheverse:thenHedecreedaterm;andthereisatermnamedwithHim.

Theexegeteshavewrittenstrangeexplanationsforthetwotermsmentionedintheverse.Forexample:

•Firsttermreferstotheperiodbetweencreationanddeath,andthesecondonetotheperiodbetweendeathandresurrection.Thishasbeenmentionedbyseveralancientexegetes,andperhapsitisnarratedfromIbn‘Abbãs.

•Firsttermisthetermofthepeopleoftheworlduntiltheydie,andthesecondisthetermofthenextworldwhichhasnoend.ThisopinionisascribedtoMujãhid,Jubbã’īandothers.

•Firsttermisthetimeofthosewhohavepassedaway,andthesecondisthetimeofthosewhohaveremainedorwillcomelater.ThisisattributedtoAbūMuslim.

•Firsttermreferstothesleepandthesecondreferstothedeath.

•Bothtermsrefertothesamething;andthenobleverseshouldbereadas:thenHedecreedatermandthisisthenamedtermwithHim.

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1Editor'sNote:Forfurtherelaborationon:Lawḥu'l-Maḥwwa'l-Ithbãt='TheTabletofErasureandAffirmation',and:Lawhu'l-Mahfuz='ThePreservedTablet',inEnglish,seethetranslator'sbookJusticeofGod,chap.4.

ButIdonotthinkthatthepaucityoftimeandbrevityoflifeallowustoengageindiscussingthevalidityorotherwiseoftheseviews.

QUR’ÃN:stillyoudoubt:al-Miryah(=doubt).Inthesetwoverses,thepronounturnsfromthirdpersontothesecondperson.Thefirstversementionscreationanditsmanagementinthegeneralsense,anditconcludesthatthedisbelieversshouldnothavesetupequalswithAllãh;forthispurposeitwasappropriatetomentiontheminthethirdperson.Thenextverse,however,dealswiththecreationandmanagementspecificallyincaseofman,andsoitwasproperforthespeaker–theastonishedandthecensurer–toconfronttheminsecondperson,andcensurethembydefyingthemdirectly.ItisasthoughHe

says:Youwereobliviousofthecreationandpurposeoftheheavensandtheearth,andmakingofthedarknessandthelight,thereforeWeexcusedyouforitsinceitwasageneralmatteranditwaspossibletobeobliviousofwhatitdemands;butwhatisyourexcuseindoubtingaboutHimWhocreatedyou,decreedatermforyouandwithWhomisthenamedterm?

QUR’ÃN[6:3]:AndHeisAllãhintheheavensandintheearth:Theprecedingtwoversesdescribecreationandmanagementoftheuniverseingeneralandofthemanspecifically.HenceitisenoughtorealizethatAllãhistheGodalonewhohasnopartnerinHiscreationandmanagement.Butthesedisbelievershaveaffirmedothergodsanddifferentintercessorsforvariousaspectsofmanagement;forexample,godoflife,godofsustenance,godofterrafirma,godofseaandsoon.Likewise,forvariousspecies,nationsanddifferentgroupslikegodofskies,godofthisnationandgodofthatgroup.So,HenegatedallthisbyHisWord:"HeisAllãhintheheavensandintheearth."

So,thisverseissimilartotheDivineWord:AndHeitisWhoisGodintheheavensandGodintheearth;andHeistheWise,theKnowing(43:84).ItprovesthatHisdivinityoverwhelmstheheavensandtheearthwithoutanydifferenceorlimitation.Thissentenceelaborateswhathasbeensaidearlierandalsoitpavesthewayforwhatistofollowbelow.

QUR’ÃN:HeknowsyoursecretandyouropenandHeknowswhatyouearn:Secretandopenaretwooppositesandtheyaretheadjectivesforouractions;their'secret'iswhattheydidsecretly,andtheir'open'meanswhattheydidopenlywithoutconcealingit.

"Whattheyearn"referstothepsychologicaldimensionofwhatamanearnsthroughhissecretandopenactivities,betheygoodorevil.Asyouknow,thesecretandopenwhicharementionedherearetwoformalattributesoftheexternalactions;andwhattheyearnisapsychologicalandinnerconditionwhichisfoundwithsouls;sotheyaredifferentinaspectsoftheirappearanceas

wellassubstance.Probablythedifferenceofthethingsknownhascausedtherepetitionoftheword'knowing'inthesetwophrases.

Thisversepavesthewayforthethemeofmessengershipandresurrectionthatistocomesoon.AsAllãhknowswhatevermandoessecretlyoropenly,andasHeknowswhatheearnsforhissoulbeitgoodorbad,andasHebringsupandmanagestheman'saffairs,itwasforHimtosendamessengerwithareligionwhichHewouldlegislateforguidanceofthepeoplecontrarytowhattheidolaterssaythattherewasnoneedofprophethood,asAllãhsays:SurelyonUsistoshowtheway(92:12).

Likewise,asAllãhknowsalltheactionsandtheirconsequencesinthesouloftheman,itwasforHimtotaketheiraccountsonthedaythatwillnotspareanyoneamongthem,asAllãhsays:OrshallWetreatthosewhobelieveanddogoodlikethemischiefmakersintheearth?OrshallWemakethosewhoarepiouslikethewicked?(38:28).

TRADITIONS

1.al-Kulaynīnarratesthroughhischainfromal-Ḥasanibn‘AlīibnAbīḤamzahwhosaidthatAbū‘Abdillãhaṣ-Ṣãdiq,peacebeuponhim,said:"Surelythechapterof"al-An‘ãm"wasrevealedalltogether,escortedbyseventythousandangelsuntilitwasrevealedtoMuḥammad(s.a.‘a.w.a.);soglorifyitandrespectit,becausethereinistheNameofAllãh,toWhombelongMightandMajesty,inseventyplaces2;andifthepeopleknewwhat(reward)wasthereinrecitingit,theywouldnotleaveit."(al-Kãfi)

Theauthorsays:al-‘AyyãshīhasnarrateditasamursalhadithfromthesameImãm(‘a.s.).

2.al-Qummīnarratedthroughhisfatherfromal-ḤusaynibnKhãlidfromar-Riḍã(‘a.s.)whosaid:"'al-An‘ãm'wasrevealedalltogether,escortedbyseventythousandangels,theyhadsofthumming

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2Itisanapproximation.Tobeexact,thenamehascomeineighty-sevenplaces.(tr.)

soundofat-tasbihat-tahlilandat-takbir;3sowhoeverrecitesit,theyshallseekpardonforhimtilltheDayofResurrection."(at-Tafsir)

Theauthorsays:IthasalsobeennarratedinMajma‘u'l-bayãn,fromal-ḤusaynibnKhãlidfromtheImãm(‘a.s.);butthephrase:'shallseekpardonforhim'ischangedto:'shallrecitetasbihforhim'.

3.AbūBaṣīrsaid:"IheardAbū‘Abdillãh(‘a.s.)saying:'Surelythechapterof"al-An‘ãm"(ch.6)wasrevealedalltogether,escortedbyseventythousandangelswhenitwasrevealedtotheMessengerofAllãh(s.a.‘a.w.a.);soglorifyitandrevereit,becauseinitthereistheNameofAllãh,toWhombelongMight,andMajesty,inseventyplaces;andifpeopleknewthemeritinitsrecitaltheywouldnotleaveit.'"(at-Tafsir,al-‘Ayyãshī,)

4.aṭ-ṬabrisīsaysthatUbayyibnKa‘bnarratesahadithfromtheHolyProphet(s.a.‘a.w.a.)whosaid:"[Thechapterof]'al-An‘ãm'wasrevealedtomeall

together,seventythousandangelswereescortingit;theyhadsofthummingsoundoftasbihandtahmid;sowhoeverrecitesit,thoseseventythousandangelswillprayforhimforonedayandnightforeachverseof'al-An‘ãm'."(Jawãmi‘u'j-jãmi‘)

Theauthorsays:Ithasbeennarratedinad-Durru'l-manthurfromtheHolyProphet(s.a.‘a.w.a.)throughvariouschainsofnarrators.[as-Suyūṭī]

5.al-KulaynīnarratesthroughhischainfromIbnMaḥbūb,fromAbūJa‘faral-Aḥwal,fromSalãmibnal-Mustanīr,fromAbūJa‘far(‘a.s.)thathesaid:"SurelyAllãhcreatedtheGardenbeforecreatingtheFire,andcreatedobediencebeforecreatingdisobedience,andcreatedmercybeforewrath,andcreatedgoodbeforeevil,andcreatedtheearthbeforethesky,andcreatedlifebeforedeath,andcreatedthesunbeforethemoon,andcreatedthelightbeforethedarkness."(al-Kãfi)

Theauthorsays:Thatthelightwascreatedbeforedarknessisclearinmeaning,inasmuchasthedarknessisanon-existententity[andexistsonly]inrelationtothelight.[Inotherwords,darknessisnothingbutabsenceoflightitself.]

Asforascribingtheprocessofcreationtoobedienceanddisobedience,itdoesnotnecessarynegatefreewill;becausenegationoffreewillwouldmeannegationofobedienceanddisobediencethemselves,andthentherewouldbenocorrectreasonofascribingthemtocreation.RatheritmeansthatAllãhownsobedienceanddisobedience

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3at-Tasbih,at-tahlilandat-takbīrrefertophrasesusedtosingthepraiseofAllãhbyrecitingsubhãnAllãh,lãilãhaillaAllãh,Allãhuakbar.(tr.)

asHeownsallthosethingswhichcomeunderHisownership.HowisitpossiblethatathingfallswithinHisownershipandthenbebeyondHisencompassmentandauthority,andisolatedfromHiswillandpermission?

Moreover,thereisnoproofthat'creation'isconfinedtooriginalinventionandmanufacturinginthesensethatGoddirectlyinventsallthingswhosecreationisascribedtoHim;sothatwhenitissaidthatAllãhhascreatedjusticeormurder,itmeansthatthewillpowerofmanisnegatedandHebecomesdirectlyresponsibleforjusticeormurderbyremovinganyintermediatefactorinbetween.[No,thereisnoproofforsuchanotion.]Understandit;andadetaileddiscussiononthissubjectwasgiveninthefirstvolumeofthisbook.4

Byasimilarexplanation,themeaningofascribingcreationtogoodandevil,whetherinuniversalmattersorinhumanactions,willalsobeclear.

Asforobediencebeingcreatedbeforedisobedienceandgoodbeingcreatedbeforeevil,thistoomaybeexplainedthewaycreationoflightbeforedarknesshasbeenexplained,becausetherelationbetweenthemisthatofnegationandpotentiality,andthenegativedependsinitshappeningonthepotentiality.Thecreationoflifebeforedeathalsobecomesclearinthesameway.Italsoprovesthatthemercywascreatedbeforethewrath,becausemercyisrelatedtoobedienceandgood,andwrathisrelatedtodisobedienceandevil,andobedienceandgoodhappenbeforedisobedienceandevil.

Asforthecreationoftheearthbeforetheskies,thefollowingversesproveit:[Say]"…Whocreatedtheearthintwodays…"ThenHedirectedHimselftotheheavenanditisavapour,soHesaidtoitandtotheearth:"Comebothwillinglyorunwillingly."Theybothsaid:"Wecomewillingly."SoHeordainedthemsevenheavensintwodays…(41:9-12).

Asforthecreationofthesunbeingpriortothatofthemoon,thatcanbeeasilyinferredfromtheverses:(Iswear)bythesunanditsheat,andthemoonwhenitfollowsit(91:1-2).Themodernnaturalsciencesleantowardstheviewthattheearthwassplitfromthesun,andthemoonwassplitfromtheearth.

6.al-‘AyyãshīnarratesfromJa‘faribnAḥmad,fromal-‘Amrakīibn‘Alī,fromal-‘Ubaydī,fromYūnusibn‘Abdi'r-Raḥmãn,from‘AlīibnJa‘farthatAbūIbrahim(‘a.s.)said:"Everyprayerhastwotimes,

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4Seeal-Mīzãn.(Eng.transl.),vol.1,p.131-5.(tr.)

andthetimeoftheFridayisthemidday."Thenherecitedtheverse:AllpraiseisduetoAllãh,Whocreatedtheheavensandtheearthandmadethedarknessandthelight;yetthosewhodisbelievesetupequalswiththeirLord.(Hesaid):"Theyconsiderthedarknessandthelight,andtheinjusticeandthejusticetobeequaltooneanotherrespectively."(at-Tafsir)

Theauthorsays:Thisisanothermeaningoftheverse;anditisbasedonmakingthephrase,withtheirLord,relatedtotheword,disbelieve,insteadof,setupequals.

7.al-KulaynīnarratesfromMuḥammadibnYaḥyãfromAḥmadibnMuḥammadfromIbnFaḍḍãlfromIbnBakīrfromZurãrahfromḤumrãnfromAbūJa‘far(‘a.s.).Ḥumrãnsaid:"IaskedabouttheWordofAllãh,toWhombelongMightandMajesty:thenHedecreedaterm;andthereisanamedtermwithHim."He[‘a.s.]said:"Theybotharetwoterms:thedeterminedtermandthedeferred

term."(al-Kãfi)

8.al-‘AyyãshīnarratesfromḤumrãn,hesaid:"IaskedAbū‘Abdillãh(‘a.s.)abouttheWordofAllãh:thenHedecreedaterm;andthereisanamedtermwithHim.He[‘a.s.]said:"Theybotharetwoterms:thedeferredterm(inwhich)AllãhdoeswhatHepleasesandthedeterminedterm."(at-Tafsir)

9.al-‘AyyãshīnarratesfromMas‘adahibnṢadaqah,fromAbū‘Abdillãh(‘a.s.)aboutHisWord:thenHedecreedaterm;andthereisanamedtermwithHim.He[‘a.s.]said:"Theunnamedtermisthedeferredterm,HeadvancesitwheneverHepleases;andthenamedtermistheonewhichcomesdownfromwhatHewishesfromtheNightofDestinytothesimilarnight(nextyear)."Thenhe[‘a.s.]said:"SothisistheWordofAllãh:Whentheirtermcomes,theyshallnotthenremainbehindforanhour,norcantheygobefore(theirtime)."(ibid.)

10.al-‘AyyãshīnarratesfromḤumrãnwhonarratesfromAbū‘Abdillãh(‘a.s.).Ḥumrãnsaid:"IaskedhimabouttheWordofAllãh:aterm;andthereisanamedtermwithHim."He[‘a.s.]said:"Thenamed(term)iswhathasbeenmentionedtotheangelofdeathinthatnight[i.e.theNightofDestiny];anditisthat(aboutwhich)Allãhhassaid:sowhentheirtermcomes,theyshallnotthenremainbehindforanhour,norcantheygobefore(theirtime);anditisthatwhichismentionedtotheangelofdeathintheNightofDestiny;andtheother[term],Hehas(His)willinit,ifHewishesHeadvancesit,andifHewishesHedefersit."(ibid.)

Theauthorsays:OthertraditionsnarratedfromtheImãmsofAhlu'l-Bayt(‘a.s.)conveythesamemeaning;andwhattheyexplainofthemeaningofnamedandunnamedtermsisthesamewhichhasbeeninferredearlierfromthenobleverses.

11.Thereisinat-Tafsīrthat‘AlīibnIbrãhīmsaid:"Myfathernarratedtomefroman-NaḍribnSuwaydfromal-Ḥalabīfrom‘AbdullãhibnMuskãnthatAbū‘Abdillãh(‘a.s.)said:'ThedecreedtermisthedeterminedonewhichAllãhhasdecreedandfixed,andthenamedoneistheoneinwhichisal-badã’,HeadvanceswhatHewishesanddeferswhatHewishes;andthereisnoadvancingnordeferringinthefixedone.'"(al-‘Ayyãshī)

Theauthorsays:Oneofthenarratorshasmadeamistake,andhasreversedthemeaningbyexplainingthenamedandunnamedtermswiththemeaningoftheother;moreover,thetraditiondoesnotaimtoexplaintheverse;therefore[withthisexplanation]thereisnotmuchdifficultyinacceptingit.

12.al-‘Ayyãshīnarratesfromal-ḤuṣaynfromAbū‘Abdillãh(‘a.s.)aboutHisWord:Hedecreedaterm;andthereisanamedtermwithHim.HesaidthatAbū‘Abdillãh(‘a.s.)said:"ThefirsttermisthatwhichHeconveystotheangels,messengersandprophets,andthenamedtermisthatwhichAllãhhaskepthiddenfromthecreatures."(ibid.)

Theauthorsays:Themeaningofthetraditionisapparentlyagainstthatoftheprecedingtraditions.

However,itispossibletoinferfromhis[‘a.s.]word:Heconveyedit,thatAllãhhasgiventhemthebasisfromwhichunnamedtermscanbediscovered;butwhenitcomestothenamedterm,HehasnotgivenpreponderancetoanyoneoverHisknowledgeinthesensethatHemighthaveconveyedtohimalightwithwhicheverynamedtermisdiscoveredwheneverhewantsit.Ofcourse,iftheSublimedescribesittotheangelofdeathortoHisprophetsandmessengerswhenHewishes;sothatisliketheunseenwhoseknowledgeisreservedfortheSublime,yetHerevealssomeofittowhomHechoosesfromthemessengerswhenHesowishes.

13.ItisnarratedfromIbnBãbawayhthroughhischain,fromMuthannãal-

ḤannãṭfromAbūJa‘far(IthinkitreferstoMuḥammadibnan-Nu‘mãn)thathesaid:"IaskedAbū‘Abdillãh(‘a.s.)abouttheWordofAllãh,toWhombelongMightandMajesty:AndHeisAllãhintheheavensandintheearth.He[‘a.s.]said:"LikewiseHeisineveryplace."Isaid:"ByHimself?"Hesaid:"Woeuntoyou!Surelytheplacesaremeasures;sowhenyousay:InaplacebyHimself,itwillbenecessaryforyoutosayinthemeasuresandotherthanthat.ButHeisdifferentfromHiscreation,HecomprehendswhatHehascreated,inknowledgeandpower,comprehensionandauthority;HisknowledgeofwhatisintheearthisnotlessthanHisknowledgeonwhatisintheheavens.NothingisfarfromHim,andthethingsareequalforHiminknowledgeandpower,inauthority,possessionandwill."(Tafsiru'l-burhãn)

AndtheredoesnotcometothemanysignofthesignsoftheirLordbuttheyturnasidefromit(4).Sotheyhaveindeedrejectedthetruthwhenitcametothem;thereforethetruthofwhattheymockedatwillcometothem(5).DotheynotconsiderhowmanyagenerationWehavedestroyedbeforethem,whomWehadestablishedintheearthasWehavenotestablishedyou,andWesentthecloudspouringrainontheminabundance,andWemadetheriverstoflowbeneaththem,thenWedestroyedthemonaccountoftheirfaultsandraisedupafterthemanothergeneration(6).AndifWesenttoyouawritingonapaper,thentheyhadtoucheditwiththeirhands,certainlythosewhodisbelievewouldhavesaid:"Thisisnothingbutclearenchantment."(7).Andtheysay:"Whyhasnotanangelbeensentdowntohim?"AndhadWesentdownanangel,thematterwouldhavecertainlybeendecidedandthentheywouldnothavebeenrespited(8).AndifWehadmadehimanangel,Wewouldcertainlyhavemadehimaman,andWewouldcertainlyhavemadeconfusedtothemwhattheymakeconfused(9).Andcertainlymessengersbeforeyouweremockedat,butthatwhichtheymockedatencompassedthescoffersamongthem(10).Say:"Travelintheland,thenseewhatwastheendoftherejecters."(11).

COMMENTARY

Thispassagepointstothedisbelievers'rejectionofthetruthwithwhichthe

Messengerwassent,andshowstheircontinuedrefutationoftruthandmockeryofthedivinesigns;thenitadmonishesthemandwarnsthem[ofitsconsequences];finallyitrespondstosomeoftheirimprudenttalksinwhichtheyhaverejectedthecleartruth.

QUR’ÃN[6:4]:AndtheredoesnotcometothemanysignofthesignsoftheirLordbuttheyturnasidefromit:Itpointstothecharacteristicofarrogancewhichisdeeplyrootedintheirsouls,andhasproducedinthemtheaversionforthesignswhichleadtothetruth.Thus,theydonotlookatanysignandareindiscriminatelyheedlessofall.Thisisbecausetheyhaverejectedtheultimategoal,i.e.thetruth,asAllãhsays:Sotheyhaveindeedrejectedthetruthwhenitcametothem…[6:5]

QUR’ÃN[6:5]:thereforethetruthofwhattheymockedatwillcometothem:Thisisawarningandthreat[tothosewhorejectthesignsofAllãh]becausewhattheymockatisthetruth;andthetruthrefusesuntiltoappearonedayandemergefromtherealmofnewstotherealmofreality.Allãhsays:…andAllãhblotsoutthefalsehoodandconfirmsthetruthwithHiswords…(42:24).TheydesiretoputoutthelightofAllãhwiththeirmouths,butAllãhwillperfectHislight,thoughtheunbelieversmaybeaverse.HeitisWhosentHisMessengerwiththeguidanceandthetruereligion,thatHemaymakeitovercomethereligions,allofthem,thoughthepolytheistsmaybeaverse,(61:8-9).Also,Hesaidinaparable:…thusdoesAllãhcomparetruthandfalsehood;thenasforthescum,itpassesawayasaworthlessthing;andasforthatwhichprofitsthepeople,ittarriesintheearth…(13:17).

Itisknownthatwhenthetruthwillappearthebelieverandtheunbelieverwillnotbeequalinitshandling,northeonewhowashumbletoitandtheonewhomockedatit.Allãhsays:AndcertainlyOurwordhasalreadygoneforthinrespectofOurservants,themessengers,mostsurelytheyshallbetheassistedones,andmostsurelyOurhostaloneshallbethevictoriousones.Thereforeturnawayfromthemtillatime,and(then)seethem,sotheytooshallsee.What!WouldtheythenhastenonOurchastisement?Butwhenitshalldescendintheircourt,evilshallthenbethemorningofthewarnedones(37:171-7).

QUR’ÃN[6:6]:DotheynotconsiderhowmanyagenerationWehavedestroyedbeforethem…andraisedupafterthemanothergeneration:ar-Rãghibsays:"al-Qarn(=translatedhereas'generation')meansapeoplewhoaretogetherinthesameera,anditspluralis نور "Allãhsaid:heAlso,quran."ق

said:'AndWesentthecloudspouringrainontheminabundance'[6:6].…Hewillsendonyoucloudspouringdownabundanceofrain…[11:52].[Theterm'midrãra=abundanceofrain']comesfromر دلا ad-darrand هردلا ad-dirrahwhichliterallymeansmilk;anditissymbolicallyusedforrainjustasthenamesofthecamelanditsqualitiesareusedinmetaphoricalmeanings.So,itissaid:'Li'llãhidurrahu–lit:'hisachievementisduetoAllãh';yourudderflowedcopiously;'fromitisborrowedtheusage:darkpass."

TheDivineWord:"whomWehadestablishedintheearthasWehavenotestablishedyou":Herethetalkturnsfromthirdpersontothesecond;apparentlyitsreasonisavoidanceofconfusionregardingthereferencepointofthepronoun.Hadtherebeennochangeinthephrase:"asWehavenotestablishedyou",thecontextwouldhavegiventheideathatthepronounreferstothosementionedas'whom'in"whomWehadestablishedintheearth";otherwisetherealcontextintheopeningofthechapterisofthethirdperson.Wehaveexplainedearlierthechangewhichisfoundinthephrase:HeitisWhocreatedyoufromclay[6:2].

TheDivineWord:"thenWedestroyedthemonaccountoftheirfaults",provethatevildeedsandsinshavesomebearingonafflictionsandgeneralcalamities.Therearemanyversesconveyingthismeaningasthereareverseswhichprovethatgooddeedsandobediencehaveanimpactonbestowalofblissandshoweringofblessings.

QUR’ÃN[6:7]:AndifWehadsenttoyouawritingonapaper,thentheyhadtoucheditwiththeirhands,certainlythosewhodisbelievewouldhavesaid:"Thisisnothingbutclearenchantment.":

Itshowsthatthearroganceofthepolytheistshasreachedastagewherenothingwouldhelpthemtocometotherightpath;evenifWesenttothemamessagewrittenonapaperwhichtheycouldtouchwiththeirhandsandperceiveitwiththeirsightandhearing,andtheirsensoryperceptionssupportedoneanotheryettheywouldonlysaythatitisnothingbutaclearenchantment.Thereforeoneshouldnotcareabouttheirsenselesstalk:…andwewillnotbelieveinyourascendinguntilyoubringdowntousabookwhichwemayread,(17:93).

'Writing'isusedasacommonnouninthephrase:"awritingonapaper,"becausethiswritingorbookhasbeenrevealedinapiecemealandgradualmanner,anditisqualifiedwith"onapaper"inorderthatitmaybenearerto

whattheyhaddemanded;alsothenitwouldbefurtherfromtheirthoughtthattheversesrevealedtotheHolyProphet(ṣ.a.‘a.w.a.)arehisowncompositionwrittenbyhim,andnotsome-thingthatwasrevealeduponhimthroughtheFaithfulSpirit,asAllãhsays:TheFaithfulSpirithasdescendedwithituponyourheartthatyoumaybeofthewarnersinplainArabiclanguage,(26:193-5).

QUR’ÃN[6:8]:Andtheysay:"Whyhasnotanangelbeensentdowntohim?"AndhadWesentdownanangel,thematterwouldhavecertainlybeendecidedandthentheywouldnothavebeenrespited:Theirtalk:"Whyhasnotanangelbeensentdowntohim?"isanincitementtoshowhisinability.TheHolyProphet(s.a.‘a.w.a.)hadinformedthemthattheverseswhichherecitedtothemwerebroughttohimbyanobleangelwhocomesdownfromAllãh;asAllãhsays:Mostsurelyitisthewordofanhonouredmessenger,thepossessorofstrength,havinganhonourableplacewiththeLordoftheThrone,one(tobe)obeyed,andfaithfulintrust,(81:19-21).Therearemanysimilarverses.

TheirdemandforanangeltobesenttothemcouldbeforoneofthetworeasonsasAllãhdescribesinHisspeech:

One:ThattheHolyProphetshouldbringtothemthechastisementwhichhehadthreatenedthemwith;asAllãhsays:Butiftheyturnaside,thensay:"Ihavewarnedyouofascourgelikethescourgeof‘ÃdandThamūd."(41:13).Also,Hesays:Say:"Itisamessageofimportance…NaughtisrevealedtomesavethatIamaplainwarner;(38:67-70).

Andsincethecomingoftheangelwouldmeanchangingtherealmoftheunseenintotherealmoftheseen,thentherewouldbenoescapeiftheyhadnotyetbelieved–andtheywouldneverbelievebecauseoftheirdispositiontowardsarrogance–buttojudgethemjustlyandthatwouldnecessitatetheirdeathasHesaid:AndhadWesentdownanangel,thematterwouldhavecertainlybeendecidedandthentheywouldnothavebeenrespited.

Moreover,thehumanswhoaretiedtothematerialworldandaresettledintheearthlyabodeareunabletoseetheangelsiftheyweretobesentdowntothemandtominglewiththem,becausetheirenvironmentisdifferentfromthatoftheangels.So,ifhumansweretovergeintotheangels'environment,itwillnotbepossibleexceptbythemtransferringfromthelowphysicalleveltothe

metaphysicallevel,andthatsimplymeansdeath.AsAllãhsays:AndthosewhodonothopeforOurmeeting,say:"Whyhavenotangelsbeensentdownuponus,or(why)dowenotseeourLord?"Nowcertainlytheyaretooproudofthemselvesandhaverevoltedingreatrevolt.Onthedaywhentheyshallseetheangels,thereshallbenojoyonthatdayfortheguilty,andtheyshallsay:"Itisaforbiddenthingtotallyprohibited."(25:21-22).Thisreferstothedayofdeathorevenlateraspects,asisseeninthenextDivineWord:Thedwellersofthegardenshallonthatdaybeinabetterabiding-placeandabetterresting-place(25:24).

TheAlmightyAllãhsaysafterit(andthecontextapparentlyshowsthatitisthelastday):Andonthedaywhentheheavenshallburstasunderwiththeclouds,andtheangelsshallbesentdownasending.TheKingdomonthatdayshallrightlybelongtotheBeneficentGod,andaharddayshallitbefortheunbelievers(25:25-26).Perhapstheymeantthesamewhentheysaid:…orbringAllãhandtheangelsfacetoface(withus);(17:92).

Inshort,thewords:AndhadWesentdownanangel,thematterwouldhavecertainlybeendecided…,isthereplytotheirdemandthatanangelshouldbesentdowntopunishthem.Assuch,thereshouldbeaddedtoitwhatAllãhhaspromisedthisummahthatpunishmentwouldbedeferredfromthem,astheversesoftheChapterYūnuspointtoit:Andeverynationhadamessenger;sowhentheirmessengercame,thematterwasdecidedbetweenthemwithjusticeandtheyshallnotbedealtwithunjustly.Andtheysay:"Whenwillthisthreatcomeabout,ifyouaretruthful?"Say:"Idonotcontrolformyselfanyharm,oranybenefitexceptwhatAllãhpleases;everynationhasaterm…"Andtheyaskyou:"Isthattrue?"Say:"Yea!BymyLord!Itismostcertainlythetruth,andyouwillnotescape."(10:47-53).Therearemanyversesofthismeaning;weshallthoroughlydescribetheminanotherchapter,Allãhwilling.AndAllãhsays:AndAllãhwasnotgoingtochastisethem,whileyouwereamongthem,norisAllãhgoingtochastisethemwhileyettheyaskforforgiveness;(8:33).

Theverse,inshort,indicatesthattheyaredemandingdescentofanangelbutWeshallnotrespondtoitbecauseifanangelcamedownthematterwillbedecidedandtheywillnotbegivenarespite.Allãh,however,haswilledtogivethemsomerespitetoacertaintime,sothattheyshouldplungeinwhattheyaredoinguntiltheymeetthisdayoftheirsandAllãhwillcertainlygivetheminfullwhattheyareaskingfor,thenAllãhwilldecidebetweenthem.

Theversemaypossiblybeinterpretedinanotherway:Theyaskfordescending

ofanangelinorderthatitshouldbeasign,notthatheshouldbringchastisement.Thenthereplywouldmean:Evenifanangelcamedowntothem,theywillnotbelievebecauseofthearroganceandhatredoftruthwhicharedeeplyrootedinthem,andthenitwillbedecidedbetweenthemandtheywillnotbegivenrespite–andthisisnotwhattheywant.

Two:ThatanangelshouldbesentdowntotheminordertocarryoutalltheburdensofthemissionofinvitingthemtoAllãhinsteadoftheHolyProphet(s.a.‘a.w.a.);orheshouldbeaccompaniedbyamessengerlikehimconfirminghiscallandtobeawitnessforhistruth,asisseenintheirtalkasquotedbyAllãh:Andtheysay:"Whatisthematterwiththismessengerthatheeatsfoodandgoesaboutinthemarts;whyhasnotanangelbeensentdowntohim,sothatheshouldhavebeenawarnerwithhim?"(25:7).TheymeantthatthepersonwhohasbeensentasamessengerbyAllãh,itisbeneathhisdignitythatheshouldbelikethepeopleintheirhabits,e.g.,eatingoffood,andgoingtoandfroinmarketstoearnhislivelihood;ratheritisnecessarythatheshouldhaveaheavenlylifeandangeliclivingwhichisdevoidofhardshipsanddiscomfortsofmateriallife.Thusheshouldeitherhavevisiblesignofhiscalloranangelshouldcomedowntohimfromtheheaventobecomeawarnerwithhim.Inthisway,therewouldbenodoubtintruthfulnessofhiscallandrealityofhismission.

Itisthisideawhichisrepliedtointhenextverse:AndifWehadmadehimanangel,Wewouldcertainlyhavemadehimaman…

QUR’ÃN[6:9]:AndifWehadmadehimanangel,Wewouldcertainlyhavemadehimaman,andWewouldcertainlyhavemadeconfusedtothemwhattheymakeconfused:al-Labs( اللبس )=tohidewithacoverwhatmustbekepthiddenbecauseofitsuglinessorbecauseitneedshiding;al-lubs(سب للا )=coveringofthetruth;anditseemsthatthemeaningismetaphorical,andtherootisthesame.

ar-Rãghibsaysinhisal-Mufradãt:"Heworethecloth,i.e.,hehidhimselfwithit,anddressedsomeoneelse…Therootmeaningofal-lubsistohideathing,anditisusedinvariousmeanings:itissaid,'Iconfusedhisaffaironhim.'(Allãh)says:"Wewouldcertainlyhavemadeconfusedtothemwhattheymakeconfused."Also,Hesaid:Anddonotconfusethetruthwiththefalsehood,[2:42].Whydoyou

confoundthetruthwiththefalsehood…?[3:70].Thosewhobelieveanddonotmixuptheirfaithwithiniquity…[6:82];anditissaid:'Thereisconfusioninthismatter,i.e.dubiousness.'"

"…whattheymakeconfused":itsobjectisdeleted;probablyitdenotesgenerality;itsfullmeaningwillbeasfollows:Thatwhichthedisbelieversconfusethemselvesabout;itmaymean,confusionofsomeoneoverhisownself,andconfusionoftheoneoveranotherperson.

Asfortheirconfusingothers,thenitislikethecorruptscholarswhominglethetruthwiththefalsehoodbecauseoftheignoranceoftheirfollowers;andlikecorruptleaderswhominglethetruthwiththefalsehoodbecauseoftheweaknessoftheirfollowersjustasPharaohhadsaidtohispeople(asAllãhquoteshim):"Omypeople!IsnotthekingdomofEgyptmine?Andtheseriversflowbeneathme;doyounotthensee?Nay!Iambetterthanthisfellow,whoiscontemptible,andwhocanhardlyspeakdistinctly:Butwhyhavenotbraceletsofgoldbeenputuponhim,orwhyhavenotcomewithhimangelsascompanions?"Soheincitedhispeopletolevityandtheyobeyedhim…(43:51-54).

Also,hesaid:"IdonotshowyouaughtbutthatwhichIsee(myself),andIdonotmakeyoufollowanybuttherightway."(40:29).

Andasfortheirconfusingtheirownselves,itwasbytheirimaginationthatthetruthwasfalsehoodandfalsehoodwastruth.Thentheycontinuedontheirfalsehood,for,althoughmanbynaturedistinguishestruthfromfalsity–thenaturemadebyAllãhinwhichHehasmademen;andhissoulisinspiredtowhatisrightandwhatiswrong–yetheprefersthesideofbasedesire,andsupportsthespiritofdesireandangerinhissoul;Thiscreatesinhissoulthetrendofarroganceagainsttruthandsuperiorityoverreality;thushissoulisattractedtoit.Itisdazzledofitsmisdeed,anditdoesnotleavehimfreetoturntowardstruthandtoheeditscall;atthisjunctureheembellisheshismisdeedandknowinglyconfusestruthwithfalsehood.AsAllãhsays:Haveyouthenconsideredhimwhotakeshislowdesireforhisgod,andAllãhhasmadehimerrhavingknowledgeandhassetasealuponhisearandhisheartandputacoveringuponhiseye,(45:23).Also,Hehassaid:Say:"ShallWeinformyouofthegreatestlosersin(their)deeds?(Theseare)theywhoselabourislostinthisworld'slifeandtheythinkthattheyarewell-versedinskilloftheworkofhands."(18:103-4).

Thisexplainshowmangoesastrayinanissueeventhoughheknowsit;and,therefore,itcannotbesaidthatman'sconfusingthetruthwithfalsehoodmeansthatheproceedstoanecessaryharm[ratherhethinksitisgoodforhim]–sincethatwon'tbe[rationally]unacceptable.

Moreover,ifwedeeplylookatourownconditionanddojusticewithit,weshallfindinourselvesmanybadhabitsofwhoseevilwearesure,yetwedonotleavethemjustbecausetheyhavebecomedeep-rootedinus.Thisisnothingexceptbecomingastraywithknowledgeandconfusingthetruthwithfalsityinthesoul;takingdelightinimaginarypleasuresandinfatuationwithitforgettingthefirmnessontruthandpracticingit;mayAllãhhelpustoseekHispleasures.

Inanycase,theDivineWord:"AndifWehadmadehimanangel,Wewouldcertainlyhavemadehimaman…"answerstheirdemandthatanangelshouldbesentdowntothemasawarner,sothattheymaybelieveinhim.

Inshort,itmeansthatthisplaceistheabodeofchoice;mandoesnotacquirehisrealblessingandhappinessexceptthroughproceedingonthepathofchoiceandearningfororagainsthimselfwhatbenefitshimorharmshim;andproceedingoneitherpath(whichheselectsforhimself)isaffirmedbyAllãh.

Allãhsays:SurelyWehaveshownhimtheway:hemaybethankfulorunthankful(76:3).So,itisguidanceandshowingoftheway,sothatmanmaychoosewhathechoosesforhimself,eithergoingontotherightpathordeviatingfromit,withoutbeingcompelledtotakethisorthatpath.Infact,hesowsforhimselfandthenreapswhathehadsowed.Allãhsays:Andthatmanshallhavenothingbutwhathestrivesfor;andthathisstrivingshallsoonbeseen;thenshallheberewardedforitwiththefullestreward,(53:39-41).So,mandoesnotgetexceptwhathestrivesfor;ifitisgoodAllãhshowsittohim,andifitisevil,Heaffirmsittohim.Hesays:Whoeverdesiresthegainofthehereafter,Wewillgivehimmoreofthatagain;andwhoeverdesiresthegainofthisworld,Wegivehimofit,andinthehereafterhehasnoportion,(42:20).

Inshort,thisDivineCallwouldnotbemeaningfulexceptwhenitisbasedonhumanchoicewithoutcompulsionandcoercion.Thereisnoescapethereforefromthefactthatthemessengerwhowastobringthedivinemessagemustbeoneofthepeoplewhospeakstheirlanguage;sothattheywouldchooseforthemselveshappinessbyobedience,andmisfortunebydisobedience,without

puttinganycompulsiononthemtoacceptthecallthroughaheavenlysignwhichwouldforcethemtoit–althoughHehaspowertodoso,asHesays:Perhapsyouwillkillyourselfwithgriefbecausetheydonotbelieve.IfWeplease,Weshouldsenddownuponthemasignfromtheheavenssothattheirnecksshouldstooptoit,(26:3-4).

So,ifAllãhwastosenddowntothemanangelmessenger,itwasrationallyincumbenttomakehimamanlikethem,inorderthattherighteousshouldprofitfromtheirgooddeeds,andtheevildoersshouldlose,sincetheywouldconfusetruthwithfalsehoodforthem-selvesandfortheirfollowersjustastheyareconfusedwithahumanmessenger;andAllãhwillaffirmitandconfuseforthemwhattheyhaveconfused.Allãhsays:…butwhentheyturnedaside,Allãhmadetheirheartsturnaside…(61:5).

So,bysendingdownanangelmessengertherewouldbeno[added]benefitoreffectmorethanthatwhichwastoaccruebysendingdownahumanmessenger,andsothatwouldbefutile.Thusthesayingoftheunbelievers:Whyhasnotanangelbeensentdowntohim?isademandforauselessthingfromwhichnospecialorneweffectwouldresultbasedontheirexpectation.ThisisthemeaningoftheDivineWord:"AndifWehadmadehimanangel,Wewouldcertainlyhavemadehimaman,andWewouldcertainlyhavemadeconfusedtothemwhattheymakeconfused."

Theaboveexplanationmakesitclearthat:

First:Theissueofmakingthemessengeranangelandmakinghimamandependsonintellectualnecessityofpreservingthehumanwillandchoiceindivinereligiouscall,becauseiftheangelwastobesentdowninhisheavenlyformandtheunseenwaschangedtotheseen,itwouldhavemeantcompulsionwhichisnotappropriatewiththecallofchoice.

Second:Theverseonlytalksabouttheangelbecomingaman;itdoesnotelaboratewhetheritwouldhappenbychanginghisessenceofangelhoodtothatofhumanness–which,variousscholarssay,isimpossible–orbytheangel'sonlytakingonahumanform,astheSpiritappearedbeforeMaryamasafull-grownhumanbeing,orastheyappearedtoIbrãhīm(‘a.s.)andLūṭ(‘a.s.)intheformofhumanguests.

Mostoftheversesspeakingabouttheangelssupportthesecondalternative;yet

theDivineWord:AndifWeplease,Wecouldmakeamongyouangelstobesuccessorsintheland(43:60),somewhatpointstothefirstalternative.Thistopichasfurtherdetailswhichshouldbelookedforinanotherplace.

Third:TheDivineWord:"andWewouldcertainlyhavemadeconfusedtothemwhattheymakeconfused",isofthegenreofthewords,butwhentheyturnedaside,Allãhmadetheirheartsturnaside(61:5).So,thisdivinemisguidanceforthemtookplaceaftertheypreferredmisguidanceforthemselves;itcannotbetheinitialmis-guidancewhichisnotappropriateforGod'sholydivinity.

Fourth:"whattheymakeconfused"isofgeneralsense;itcoverstheiractofconfusionfortheirownselvesandalsotheiractofconfu-sionforothers.

Fifth:Theverseoffersargumentagainstthemthatevenifanangelwassentdowntothemwiththemessage,itwouldnothelptheminremovingtheirbewilderment.ItisbecauseAllãhwouldmakethatangelamansimilartothehumanmessenger,andtheywillconfusethemselvesandindulgeindoubt.Thefactisthattheyaremakingthisdemandonlytogetridofthehumanmessenger(intheformofaman)forchangingtheirdoubtintocertainty[thathewasnotatruemessenger];andwhentheangelwillinevitablyappearinthesameform,theywouldnotbenefitfromitatall.

Sixth:Allãhhassaid:"Wewouldcertainlyhavemadehimaman,"anddidnotsay,'havemadehimahuman,'(atermthatincludesmanandwomanboth):itissaidthatthisexpressionshowsthatamessengercannotbebutaman;itisalsoindicatesthatthis"making"wouldbebytheangeltakingonthehumanform,notthathisessencewouldchangeintothatofaman,ashasbeensaid.

Mostoftheexegeteshaveexplainedtheverseinthisway:Thehumanbeingwhodemandedthatanangelbesenddowndidnothavepowertolookattheangelinhistrueformbecausetheyarefullyboundbythematerialworld.Therefore,ifanangelwassentdowntothem,hewouldhaveappearedtothemasafullydevelopedhumanbeing.Consequently,thesameconfusionanddoubtwouldhaveoccurredtothemasitappearedincaseofthehumanmessenger,andtheywouldhavenotbenefitedfromitatall.

Thisexplanationdoesnotanswertheobjection,evenifweweretoadmitthatanordinaryhumanbeingdoesnotseetheangelsintheirtrueforms,byrelyingonsuchversesas:Onthedaywhentheyshallseetheangels,thereshallbenojoy

onthatdayfortheguilty…(25:22).

Andwesaythatbecauseifitwereimpossibleforahumanbeingtoseetheangelinhisoriginalform,thentheconditionofvariousindividualswouldnothavedifferedinbeingpossibleorimpossible;whereasithasbeennarratedintheSunnīandtheShī'ītraditionsthattheHolyProphet(ṣ.a.‘a.w.a.)hadseenGabrielinhisoriginalformtwice,andAllãhhaspowertoenableallhumanbeings(asHehadenabledHisHolyProphet)sothatallpeoplecouldseetheangelsandbelieveinthem.Thus,thereisnoprobleminitfromrationalpointofview,excepttheproblemofcompulsion;sothisisthedifficultywhichshouldberesolvedthroughthisverse,asdescribedearlier.

Likewise,seeingtheangelsinhumanshapeisnotconcomitantwithpossibilityofdoubtandconfusion.AllãhtellsusaboutIbrãhīmandLūṭ(‘a.s.)thattheysawtheangelsinhumanforms,andthentheyrecognizedthemandhadnodoubtaboutthem.Likewise,HeinformedaboutMaryamthatshelookedattheSpirit,andthenknewhimandhadnodoubtabouthim,norwashisaffairconfusedtoher.So,whyitisnotpossiblethatallpeopleshouldenjoysimilarconditionliketheabove-mentionedfriendsofAllãhsothattheycouldseetheangelsinhumanshape,thenrecognizethemandbecertainofthem?Butthereremainsadifficulty:MakingthesoulsofallpeoplesimilartothesoulsofIbrãhīm,LūṭandMaryammakesitnecessarytoerasetheirnaturaltenetsandtochangetheirsoulsintopurifiedandholysouls,andthisleadsustotheproblemofcompulsion;socompulsionistheproblemthatmakesthequestionoftestandtrialredundant;that'stheproblemwhichshouldberemovedwiththehelpofthisverse,asdescribedearlier.

QUR’ÃN[6:10-11]:Andcertainlymessengersbeforeyouweremockedat,butthatwhichtheymockedatencompassedthescoffersamongthem.Say:"Travelintheland,thenseewhatwastheendoftherejecters."al-Hayq(ق يحلا =staying,descending).ar-Rãghibsaysinal-Mufradãt:"Itissaidthatitsrootisḥaqq(ق itthen,(حwaschangedasinzalla( لز )andzãla;and[thephrase]fa-azallahuma'sh-shaytãn(نا طیشلٱامه ل زأف ),isrecited,fa-azãlahuma( امه ل ازأف);andsimilarly,dhammahuanddhãmahu."

Theiractofmockingthemessengerswasactuallyaimedatmockingthedivinepunishmentwhichthemessengerswerewarningthemthatitwouldcomedownandencompassthem,andsotheexactpunish-mentthattheyhadmockedat

camedownuponthem.ThefirstverseaimsatpleasingtheHolyProphet(s.a.‘a.w.a.)andwarningthepolytheists;andthesecondverseisanadmonitionandadvice.

Say:"Towhombelongswhatisintheheavensandtheearth?"Say:"ToAllãh;HehasordainedmercyonHimself;mostcertainlyHewillgatheryouontheDayofResurrection–thereisnodoubtaboutit.(Asfor)thosewho

havelosttheirsouls,theywillnotbelieve."(12).AndtoHimbelongswhateverdwellsinthenightandtheday;andHeistheHearing,theKnowing(13).

Say:"ShallItakeaguardianbesidesAllãh,theOriginatoroftheheavensandtheearth,andHefeeds(others)andisnot(Himself)fed."Say:"Iam

commandedtobethefirstwhosubmitshimself,andyoushouldnotbeofthepolytheists."(14).Say:"SurelyIfear,ifIdisobeymyLord,thechastisementofagrievousday"(15).Hefromwhomitisavertedonthatday,Allãhindeedhasshownmercytohim;andthisisamanifestachievement(16).AndifAllãhtouchyouwithaffliction,thereisnonetotakeitoffbutHe;andifHevisityouwithgood,thenHehaspoweroverallthings(17).AndHeistheSupreme,

aboveHisservants;andHeistheWise,theAware(18).

COMMENTARY

TheseversesargueagainstthepolytheistsregardingUnityofGod(at-tawhid)andResurrection(al-ma'ãd);thefirsttwoversescontainproofofresurrection,andtheremainingfivediscusstheissueofat-tawhidbasedontwotypesof

argumentsaswillbeexplainedshortly.

QUR’ÃN[6:12]:Say:"Towhombelongswhatisintheheavensandtheearth?"Say:"ToAllãh…:Thusbeginstheproofofresurrection.ItsaysinshortthatcertainlyAllãhistheOwnerofallthatisintheheavensandintheearth;HehastheauthoritytomanageitinanywayHewishesandwills.Heischaracterisedwiththeattributeofmercy,anditmeansfulfillingtheneedofeveryneedyandconveyingeverythingtowhatitdeservesandbestowingitonhim;andmanyofHisservantsincludinghumanbeingsarequalifiedforaneternallife,anddeservetogethappinessinit;soHe,accordingtoHisownershipandmercy,willsoonmanagetheiraffairsbyresurrectingthemandbestowingonthemwhattheytrulydeserve.

So,HisWord,theSublime:"Towhombelongswhatisintheheavensandtheearth?"containsonepremiseoftheproof;andthephrase:HehasordainedmercyonHimself,containsanotherpremise,andthephrase:AndtoHimbelongswhateverdwellsinthenightandday,isthethirdpremiseformingapartoftheproof.

AndHisWord,theSublime:"Say:'Towhombelongswhatisintheheavensandtheearth?'…",directtheHolyProphet(s.a.‘a.w.a.)toaskthemabouthimwhoownstheheavensandtheearth,andwhomanagesthemashewishesandnoonecanopposehim;andthatisnonebutAllãhwithoutdoubt,becauseallothers,eventheidolsandthelordsofidols(whompolytheistscall[forhelp])arelikeallothercreatures,theircreationandaffairs[byhandoftheirbuilderseventually]endatAllãh,andsoHeistheOwnerofallthatisintheheavensandtheearth.

Andsincethesubjectofthequestionwasclearlyknowntothequestionerandthequestionedboth,andtheopponentsacknowledgethatreality,sotherewasnoneedforareplyorverbalconfessionfromtheoppositeparty.Therefore,AllãhdirectedtheHolyProphet(s.a.‘a.w.a.)tomentionthereplywhichconstitutesthecompletionoftheproofwithoutwaitingfortheirreply.

Puttingforthaquestiontotheopponentandthenalsoansweringitareamongthesubtlestyleswhichareusedinargumentations.Abenefactoradmonishestheungratefulbeneficiarybyasking:"Whofedyou,gaveyouwaterandclothed

you?"Andthenhehimselfanswers:"ItwasIwhodidallthisandwasgracioustoyou,andyetyourepaymewithingratitude?"

Inshort,thisquestionandanswerhasaffirmedthatAllãhistheabsoluteowner;HemaymanagethecreaturesinanywayHewishes:bygivingthemlifeandsustenance,givingdeathandresurrecting;nothingcanpreventHimfromit,likethecomplexityoftask,death,absenceordisturbance,etc.Withthis,onepremiseoftheproofiscompleted.Andthenanotherpremiseisattachedtoit:HehasordainedmercyonHimself.

QUR’ÃN:"HehasordainedmercyonHimself…":al-Kitãbah(literallywriting);hereitmeansaffirmationandafirmdecree.

Sincemercy–i.e.bestowalofblessingononewhodeservesit,andconveyingathingtoitsdueblessingandhappiness–isamongtheDivineAttributesofaction,itisappropriatetoascribeittoHisaffirmation.

Themeaningwillbeasfollows:HehasaffirmedforHim-selfthemercy,bestowalofblessingsandsendingdownthegoodtoonewhodeservesit.Thereareotherdivineverseswhereinwritinghasbeendescribedasanactionofaffirming:Allãhhaswrittendown:Iwillmostcertainlyprevail,IandMymessengers(58:21).AndbytheLordoftheheavensandtheearth!Itismostsurelythetruth…(51:23).

Andasforthedivineattributesofperson,likelife,knowledgeandpower,theirattributiontoaffirmationisnotcorrectatall[sincethoseattributeswereneverseparatefromHisperson];andthereforeitisnotsaid:Hehasaffirmedforhimselflife,knowledgeandpower.

ThenecessaryconsequenceofHisaffirmingmercyuponHimself–asexplainedearlier–isthatHeshouldcompleteHisblessingsonthembygatheringthemontheDayofResurrectioninorderthatHeshouldrecompensethemfortheirwordsanddeeds,andsothatthebelieversshouldsucceedandtheothersshouldsufferloss.

ThatiswhyHehasaddedattheend–astheconclusionoftheproof–"mostcertainlyHewillgatheryouontheDayofResurrection–thereisnodoubtaboutit".LookhowHehasemphasizedthethemebyusinglãm(ل)ofoathandnun(ن)ofemphasis[inla-yajma‘anna,mostcertainlyHewillgather"],andtheendingphrase:"thereisnodoubtaboutit".ThenHepointedoutthattheprofitonthatdaywasreservedforthebelieversandthelossforthenon-believers;andsoHesaid:"(Asfor)thosewhohavelosttheirsouls,theywillnotbelieve".

Theproofofferedinthisverseforresurrectionisquiteseparatefromthetwoproofsofferedinthefollowingverses:AndWedidnotcreatetheheavenandtheearthandwhatisbetweentheminvain;thatistheopinionofthosewhodisbelieve;thenwoetothosewhodisbelieveonaccountofthefire.Shallwetreatthosewhobelieveanddogoodlikethemischief-makersintheearth?OrshallWemakethosewhoarepiouslikethewicked?(38:27-28).Thesetwoversespresentproofsofresurrectionfromtheanglethatthedivineactionsarenotinvain;onthecontrary,theyhavesomepurposebehindthem;andfromtheanglethatconsideringthebelieverandtheunbeliever,andthepiousandtheimpiousasequalswouldbeaninjusticenotworthyofthedivinestatus.Andsincethesetwogroupsarenotdistinguishableinthisworld,thereisneedofanotherlifeinwhichthetwosidesaremadedistinctfromoneanotherthroughblessingsandunhappiness.Thislineofargumentisotherthantheoneusedinthepresentversewhichleadstotheconclusionthroughthepathofmercy.

QUR’ÃN[6:13]:AndtoHimbelongswhateverdwellsinthenightandtheday;andHeistheHearing,theKnowing:Dwellinginthenightandthedaydenotesbeingintheconditionofthisnaturalworldwhoseaffairsaremanagedinthenightandtheday;anditssystemisrunbycoverageoflightreflectedfromthebrilliantsun,andthelight'stransmutationthroughproximityanddistance,powerandweakness,presenceandabsenceanddirection,etc.

So,thenightandthedayarethegeneralenvironmentinwhichmainelementsandtheirby-productsarebroughtupbasedonasysteminwhicheverypartandeachentityisledtoitsfinaldestinationdeterminedforit,andcompletesitin

spiritandbody.

Asthelivingspace,ingeneralandinparticular,hasfulleffectonthelifeofthelivingbeing,forexampleahumanbeing,wholivesinaland,movesaroundinsearchofsustenance,andobtainshissusten-ancefromwhatgrowsfromitlikegrainsandfruits,andwhatisraisedinitliketheanimals,anddrinksfromitswater,breathesitsair,andheinfluencestheconditionsofitsregionsandisaffectedbythem,andallpartsofhisbodygrowaccordingtoitsmeasures–similarly,thenightandthedayhavefullimpactincreationofwhatiscreatedinthem.

Man,amongthethingslivinginthenightandtheday,hasbeenshapedbythedivinewillfromcompoundingtheelementaryandcompositepartsinaparticularshapewhoseexistenceisdistinguished,initscreationaswellasitssurvival,byalifebasedonathoughtfulcognizanceandawill.Thesetwofactorsprepareforhimhisinneremotionalpowerswhichcompelhimtoattractthebeneficialthingsandaverttheharmfulones;andinvitehimtocreateasocietyinwhicharefashionedthedetails[ofphenomenon]thatwesee–mutualunder-standingthroughlanguages,followingoftraditions,lawsandhabitsinsocialandbusinessdealings,andrespectinggeneralopinionsandbeliefsregardinggoodandevil,justiceandinjustice,obedienceanddisobedience,rewardandpunishment,andrecompenseandpardon.

AsAllãh,GlorybetoHim,istheCreatorofthenight,thedayandallthatlivesinthem,andHeisaloneintheirinvention,thereforeHeownswhateverlivesinthenightandtheday;andHeisthetrueownerofallthenightandday,andtheirinhabitants,includingwhateverfollowstheirexistence,e.g.,variousevents,actionsandwords.Healsoownsthesystemthatflowsinthewholeuniversewithitswonderfulspaciousness.So,Heverywellhearsourwords,voicesandsigns;andverywellknowsouractionsanddeedswhethertheyaregoodorbad,justorunjust,helpfultoothersorhurtful,andwhateverthesoulearnsofthehappinessandmisfortune.

HowcanHebeignorantofitwheneverythinghasappearedinHisdomainofownershipandbyHispermission?Theexistencesofsuchtypesofissueslikegoodandevil,justiceandinjustice,andobedienceanddisobedience;andalsothelanguagesthatindicatetheintendedmeanings–allthesearemattersofknowledgethatcannottakeplaceexceptonbasisofknowledge.Itisforthisreasonthatnoneofouractionscanbecalledgoodorbad,obedienceor

disobedienceexceptwhenweareawareofthosedeedsandunderstandtheirmeanings.Inthesameway,acombinedvoiceisnotcalled'speech'unlessweknowitandrelatetoitsmeaning.

Thus,howisitpossiblethatahumanbeingasacreatedbeingpossessesknowledgeofhisownpersonwhilehisultimateowner(i.e.,Allãh)tobeignorantandunawareofit?(Ponderonitthoughtfully).

ItisAllãh,GlorybeHim,Whoinventedthisuniverse,withitswonderfulspaciousness,initssimpleandelementalingredientswhicharecompoundedwithasystemthatastonishestheintellect.Then,Hecreatedusandmadeusinhabitthenightandday,thenHeincreasedusandestablishedamongusthesystemofhumansociety;thenHeguidedustoinventionoflanguages,andconsiderationofcustoms;andHeisalwayswithusandwithallthecauses,stepbystep,andproceedswithus,minutebyminute;andcontrolstheeventswhichwecannotcount,oneafteranother.

Whenamanuttersaspeech,Allãhputitsmeaninginhisheartbyinspiration,madethewordflowonhistonguethroughHisspecifica-tion;conveyedhisvoicetothelistener'searsbymakinghimhearit,anditwentwithitsmeaningtohisintellectthroughHispreservation,andthemeaningwasunderstoodbyhiscogitationthroughHiseducation.ThenHeraisedthethinkertoagreewithwhatthespeakerhasconveyedtohimortopreventhimfromitbycreatingawilltodoitoranaversiontorepulsehimfromit.AndHe,inallthesestageswhichcannotbecountedbyfingers,istheleader,themotivator,theguide,theguardandthewatcher.So,howcanamanavoidbelievingthatHe,theSublime,istheHearingandtheKnowing:NowhereisthereasecretcounselbetweenthreepersonsbutHeisthefourthofthemnor(between)fivebutHeisthesixthofthem,norlessthanthatnormorebutHeiswiththemwherevertheyare;thenHewillinformofwhattheydidontheDayofResurrection;surelyAllãhisCognizantofallthings[58:7].

Likewise,[Allãhisfullyaware]whenoneofusdoesanaction,whethergoodorbad;[Heiscognizantofeverystageofourcreation:]amanisbornfromafatherandamother,theygivebirthtohimunderthewatchoffreechoiceandwill;andhehasreachedthemaftertreadingonadistantpathandunmeasuredspanoftime,throughtheloinsofactivefactorsandthewombsofpassivefactors,untilheendsinasituationthatAllãhknowsbetter;andtheGlorifiedAllãh,inwhosegraspistheearthandinwhosehandistheheavens,wastransferringhimbyHis

willfromonelaptoanotheruntilthepersonreachedthisworld,theplaceoffreewill.ThenHeremainedwithhiminonestationafteranotherbydivinepermission,untilhecameuptotherealworldandtookhisplaceintheabodeofthedayandnight;afterthathecontinuestoflowinthechain[ofcauseandeffect]thatimpactvariouspartsoftheuniverselikeoneoftheflowingcauseswhileallalong,theGlorifiedAllãh,wasawitnessonhimandencom-passedhim.So,howisitpossiblethatHe,theGlorified,shouldbeobliviousofathingofthistype?WillHenotknowWhohascreated?AndHeistheKnowerofsubtleties,theAware(67:14).

Itisclearfromtheabovethatthephrase:"andHeistheHearing,theKnowing",isliketheresultofthephrase:"AndtoHimbelongswhateverdwellsinthenightandtheday".

AlthoughtheHearingandtheKnowingarecountedamongthepersonalattributesoftheSublimewhicharenotseparatefromHisSublimepersonandwhichdonotdependonanythingelse,yetthereisatypeofknowledge(aswellasthehearingandtheseeing)thatisanattributeofactionseparatefromtheperson.ItisanattributewhoseexistencedependsontheoccurrenceofarelatedissueotherthanHisperson,likecreation,sustenance,givinglifeanddeath,allofwhichdependontheexistenceofacreated,sustained,livinganddeadbeing.

Everything,intheiressenceandreality,areownedandencom-passedbyGod.So,iftheyaresounds,theyareheardbyHimandmadetohearbyHim;iftheyarelightsandcolours,theyareseenbyHimandmadetobeseenbyHim,andeverything,whateveritmaybe,isknownbyHimandmadetobeknownbyHim.ThistypeofknowledgeisamongHisattributesofaction,whichtakeplacewhentheactionisdonebyAllãh,notbeforeit.Thefactthatthisattributetookplaceafteritwasnotthere,doesnotmeanthatanychangeappearsinHisdivineperson,becauseitdoesnotgobeyondthestationofaction,anddoesnotenterthestationofperson.So,whentheversedrawsresultofknowledgefromownershipitintendsestablishmentofpracticalknowledge.(Sothinkoverit.)

Theverse,i.e.:"AndtoHimbelongswhateverdwellsinthenightandtheday;andHeistheHearing,theKnowing",islikeoneofthepremiseoftheproofwhichisexplainedintheprecedingverse;becausealthoughtheproofoftheresurrectionwascompletedbythewords:"Say:'Towhombelongswhatisintheheavensandtheearth?'Say:'ToAllãh;HehasordainedmercyonHimself…',"yettheinitialsimpleglanceatitmightbeobliviousofthefactthatAllãh's

owner-shipofthethingsisconcomitanttoHisknowledgeofitandtoHishearingofwhatisheardofitlikesoundsandspeech.

ThatiswhyAllãhhighlightsitbyrepeatingtheownershipoftheheavensandtheearth,andlinksthehearingandknowledgetoit.So,Hesaid:"AndtoHimbelongswhateverdwellsinthenightandtheday"–itissynonymouswiththewords:"Say'Towhombelongswhatisintheheavensandtheearth?'Say:'ToAllãh'."Sothisverseislikeapremisewhichcompletestheproofgivenintheprecedingverse.

Thisverse–eventhoughwehavenotbeenabletodofulljusticetoitsexplanation,anditcanneverbedone–isamongthefinestQur’ãnicversesinmeaning,themostdelicateindemonstrationandargumentation,andthemosteloquentinspeech.

QUR’ÃN[6:14]:Say:"ShallItakeaguardianbesidesAllãh,theOriginatoroftheheavensandtheearth,andHefeeds(others)andisnot(Himself)fed.":NowbeginstheargumentforHisUnityandthat

Hehasnopartner.

Bystudyingthehistoryofidolatryandhowtheidolsandfalsedeitieswereadopted,onecangatherthatpeoplesubmittedtoitandbowedbeforetheidolsforoneofthetworeasons:Eithertheyfoundthemselvesinneedofamultitudeoffactorsforpreservingtheirlives,likepartakingoffood,clothes,dwellings,spouses,children,clanandsoon;themostimportantbeingthefoodwhichaccordingtosimpleviewmanneedsitmorethananyotherthing.Also,theythoughtthateachkindoftheseneedsisattachedtoaspecificcausethatarrangestomagnanimouslyfulfilthatparticularneed,likethecausewhichproducesrainwhichhelpstheearthingrowingpastureandgreeneryfortheircattleandproducesgoodgrainforthemselves;andthereisthecausewhichmanagestheaffairsofmountainsandvalleys;ortheonewhichproducesloveandaffection;orthefactorwhichcontrolsaffairsofseaandtheshipsthattraverseit.So,theyrealizedthattheydon'tpossesssufficientpowertogaincontroloverthatneedorothernecessitiesandtheywereforcedtohumblethemselvestothecauserelevanttotheirneedandtookitasagodandstartedworshippingit.

Or,alternatively,theyfoundthedefencelessmantargetofthearrowsofaccidents,surroundedbygreatandgeneralevilsandcalamitieswhichhecannot

stop,likeflood,earthquake,deluge,famineandepidemic;andbesiegedbyothersmalltestsandtrials,likeillness,pains,stumbling,wretchednessandbarrenness;enemy,envierandopponent,etc.Thentheyfabricatedforthemdominatingcausesthatinflictcalamitiesuponmeninordertobreaktheirbackandpollutetheirgoodlife.Theybelievedthatsuchfactorsweresublimecreatureslikegodsofeachspecies,thespiritsofthestars,andcelestialbodies.Thus,theytookthemasgods,fearingtheirwrathandanger,andworshippedtheminordertokeepthemontheirsidewiththeirworshipandtopleasethembyhumblingthemselvestotheminordertofreethemselvesfromcalamitiesandmisfortunes,andtobesafefromtheirevilandharmsthatwouldhavedescendedonthem.

Theverse,i.e.:"Say:'ShallItakeaguardianbesidesAllãh…'"andthefollowingverses,argueagainstthepolytheistsbyreversingtheirtwoproofsagainstthemselves;thatis,itacceptsthebasicargumentandconsidersitascorrect,butitclarifiesthatitsinevitableconclusionisthattheyshouldworshiptheGlorifiedAllãhalone,anditnegateseverysupposedpartner.

So,HisWord,theSublime:"Say:'ShallItakeaguardianbesidesAllãh,theOriginatoroftheheavensandtheearth,andHefeeds(others)andisnot(Himself)fed;'"pointtotheprooffromthefirstbasis[ofidolatry],anditisthewayofhope,thatHeshouldbeworshippedbecauseHeistheBenefactor,andthusHisworshipwillbethegratitudeforHisblessingsandalsobringforthmoreblessings.

He,GlorybetoHimorderedHisProphet(s.a.‘a.w.a.)toexplaintotheminthestyleofquestioningthattheGlorifiedAllãhaloneistheguardianofallblessingsthatmanandothersenjoy,sinceHeistheSustainerWhodoesnotneedanyonetosustainHim,Hefeedsandisnotfed.ItsproofisthatitisHeWhohasoriginatedtheheavensandtheearth,andbroughtthemforthfromthedarknessofnon-existencetothelightofexistence;andbestowedonthemthebountyofrealityandexistence.Thereafter,HepouredoverthemthebountieswhichnoonecancountexceptHim–allthistocontinueitsexistence;amongthemisthefeedingofmanandtheothers.Allthesebountiesarepreparedtopreservetheexistenceofmanandothers,andthecausesthatleadthesebountiestotheirdueplaces,thisentireendatHisoriginationandinventionofthethingsandthecausesandtheireffectsareallamongHismakings.

SotoHim,theGlorified,returnssustenancewhosemostimportantmanifestationformanisfeeding;soitisincumbentonalltoworshipAllãhalone,becauseHe

istheOnewhofeedsuswithoutanyneedofanybodyfeedingHim.

Theabovedescriptionmakesitclearthat:

First:Theexpressionofworshipanddivinitybyusingtheword:'waliy=guardian'intheverse:"ShallItakeaguardianbesideAllãh",isonlybecauseoftheproofbasedonGod'sbountyofprovidingfood.

Second:Itsconnectionwiththephrase:"theOriginatoroftheheavensandtheearth",aimsatexplainingthereasonwhyprovisionoffoodisconfinedtotheAlmightyaswaselaboratedearlier.Perhapsthatmaybeinferredfromtheallusionoftheword:and[He]isnotfed,sinceiteludestothefactthatallthosewhoaretakenforgods,like'Īsãandothers5areinneedoffood,etc.

ItispossibletoinferfromthisphraseintheproofthatitpointstoyetanotherwayofestablishingHisUnitywhichisbetterthanthetwoways[mentionedabove].Itmeans,inshort,thatAllãhistheOriginatoroftheuniverseandeverythingeventuallyleadstoHiscreation;henceitisincumbenttosurrenderandsubmittoHim.

Whyisthiswayofargumentbetter?AlthoughthefirsttwowaysleadtotheresultofmonotheisminasmuchasHedeservesworship;yetthereremainsonething:thetwopathsleadtotheincumbencyofHisworshipeitheronbasisofneedofthebountiesoronbasisoffearofthepunishment.So,theactualpurposeiseitherseekingoftheblessingorprotectingfromthewrath–nottheAlmighty'sownperson.ButthispathleadstotheincumbencyofAllãh'sworshipbecauseHeisAllãh,theSublime.

Third:AlthoughthereareamultitudeofDivineblessings,yetfromallthoseAllãhhasespeciallymentionedtheprovisionoffoodbecausefeedingissimplythemostobviousneedoflivingcreaturesincludingtheman.

Then,theSublimeordered,afterthecompletionoftheargumentofHisProphet(ṣ.a.‘a.w.a.),tomentiontothemwhatwouldsupportthisintellectualproof:ThatAllãhhasorderedhim,throughrevelation,toproceedinbelievinginAllãhonthepathwhichisledbytheintellect,anditismonotheism;andhasclearly

forbiddenhimtocrossontothepaththatleadstothepolytheists.So,Hesaid:Say:"Iamcommandedtobethefirstwhosubmitshimself,"andthenHesaid:"andyoushouldnotbeofthepolytheists;"[6:14].

Now,twothingsremainhere:

One:ThatHisWord:thefirstwhosubmitshimself,ifitmeansthefirstwhosubmittedfromamongstyou,thenthemeaningisclearsincehe(s.a.‘a.w.a.)hadsubmittedbeforehisummah;andifitmeans"the

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5TheHindusregularlyoffermilkandfoodtotheidolsinthetemples;theybaththemwithwaterandmilk,andofferflowersandgarlandsattheirfeet.(tr.)

first"tosubmitwithoutanycondition,thenthisprioritywillbeinrank,notintime.6

Two:Sincetheresultoftheproofwasservitude,andthatisasortofsubmissionandhumility,itwasbettertousetheword,Islam,inthisplace,insteadofīmãn,becauseIslampointstothepurposeofworship,i.e.,submission.

QUR’ÃN[6:15]:Say:"SurelyIfear,ifIdisobeymyLord,thechastisementofagrievousday."Thisisthesecondofthetwopathswhichthepolytheistshadadoptedforbelievingingods:worshipingthegodsprotectsthemfromtheirwrathandfromdescendingoftheirchastisement.

Thus,Allãhhastakeninthisargumentthemostfearfulaspectofwhatonemustfearofthekindsofpunishment,andthatisthepunish-mentoftheHourofresurrectionwhichistheheaviestintheheavensandtheearth.ThisissimilartowhatHehadtakeninthefirstargumentregardingthegreatestneedofmanandthatis,byfirstglanceofthebounties,theprovisionoffood.

Thephrase:"ifIdisobeymyLord",hasbeenusedinsteadof,"ifIascribed

anyonewithmyLord",itpointstothephraseintheprecedingverse:andyoushouldnotbeofthepolytheists,whichforbidstheHolyProphet(s.a.‘a.w.a.)frompolytheism.Theversethussays:ItisrationallyincumbentuponmetoworshipAllãhalonesothatImaybesafefromwhatIfearofthepunishmentofthegrievousday.ItisnotonlybasedontheguidancegiventomefrommyLord'srevelation;thisistheconclusiontowhichreasonhasguidedme.

Inthisway,thisverserunsparalleltotheprecedingone,inasmuchasbothestablishrationalprooffirstandthensupportitbythedivinerevelation.So,understandit.ThisisamongthefinestabbreviationsofthenobleQur’ãnasitexplainedthiscomprehensivemeaningmerelybyusingtheword'disobey'inplaceof'Ascribedanyone'.

QUR’ÃN[6:16]:Hefromwhomitisavertedonthatday,Allãhindeedhasshownmercytohim;andthisisamanifestachievement:Themeaningisclear.Theversecompletestheproofgivenintheprecedingverse.Atthesimpleglance,thatverseapparentlyshowsthattheHolyProphet(s.a.‘a.w.a.)establishedtheargumentregarding

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6IfwelookattheProphet(s.a.‘a.w.a.)'sspiritualcreation,thenhewasthefirstnotonlyintherankbutinthetimetoo.Hehimselfhassaid:"ThefirstthingthatAllãhcreatedwasmylight."See‘Abdu'l-ḤaqqDehlawi,Madãriju'n-nubuwwah,p.3;as-Surahal-Salabiyyah,vol.1,p.159.(tr.)

incumbencyofmonotheismuponhimselfbysayingthatAllãhhasforbiddenpolytheismtohim,soitisincumbentonhimtobelieveinAllãh'sUnityinordertobesafefromthenextworld'schastisement.

ItwillappeartoanegligentunmindfulpersonthattheargumentmaybeturnedagainsttheHolyProphet[s.a.‘a.w.a.]bysayingthattheprohibitionwasconfinedtoyou,asyouclaim,sothefearandincumbencyofmonotheismalsoshouldbereservedforyou.Therefore,theargumentdoesnotmeanthatthebeliefof

monotheismandrejectionofanypartnerwasincumbentonanybodyotherthanyourself,anditwillbeaproofagainstyou,notagainstanyoneelse.

So,theDivineWord:"Hefromwhomitisavertedonthatday,Allãhindeedhasshownmercytohim";showthattheDivinechastise-mentcoversandencompassesall;thereisnoescapefromitexceptthroughHismercy.Therefore,itisincumbentoneverypersontofearthechastisementofthatdayforhimselfastheHolyProphet(s.a.‘a.w.a.)fearsitforhimself;sotheproofisgeneralandisestablishedagainstallthepeople,andnotconfinedtohimonly.

QUR’ÃN[6:17]:AndifAllãhtouchyouwithaffliction,thereisnonetotakeitoffbutHe;andifHevisityouwithgood,thenHehaspoweroverallthings:Thetwoproofsdescribedintheprecedingversesweretakenasexampleofwhatmanhopesfor(andthatwasprovisionoffood)andasexampleofwhathefears(andthatisthepunishmentoftheDayofResurrection).Therefore,theexplanationwascompletedwithtwoexamples;andthetwoverses,however,didnotmentionotherkindsofharmsandbenefitsthatAllãhsendsdowntoHisservants.AllthesearefromAllãh,glorifiedisHisname.

TheverseclearlydescribesthatthereareharmsotherthanthepunishmentoftheDayofResurrectionthatAllãhafflictsuponman,anditisnecessaryforhimtoapproachAllãhforitsremoval.LikewisethereareblessingsthatAllãhbestowsuponman,andthereisnoonetoavertHisgraceorasnagtopreventHisbestowalasHehaspowerovereverything;andthehopeofblessingsmakesitincumbentuponmantotakeHimasGod,deservingofworship.

ItispossibletoimaginethatsinceAllãhtouchesmanwithharmorgood,thereforeHedeservestobeworshipped(andtheopponentdoesnotdenyit7);yetitdoesnotprovethatdivinityandbeingworshipped

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7AlthoughtheelitesamongtheidolatersallowedHisworshipbutrelyingonthefactthatHeisofunlimitedexistence,theybelievedthatdevotionalworshipisirrelevanttoHim.Thegeneralpublicamongthem,however,oftenworshippedHiminlinewithothergods,asisshownbytheMeccanpolytheists'talbiyahin

pre-Islamicḥajj:Labbayklãsharīkalakaillasharikanhuwalaka,tamlikuhuwamãmalak,i.e.,HereIcome[OmyLord],thereisnopartnertoYou,exceptapartnerwhomYoudominateandwhateverheowns.(Author'snote)

isreservedfortheAlmighty.Becausewhattheidolatershavetakenasgodsareintermediarycausesandpowerfulintercessorsthatcanaffecttheworldpositivelyornegatively,andthatmakesitincumbentuponmantoseekproximitytothemoutoffearoftheirevilorinhopeoftheirgood.

ThisargumentisrejectedonthebasisthatAllãh,GlorybetoHimisOmnipotentoverHisservants("thenHehaspoweroverallthings");noneofthemisaboveorequaltoHim.TheythemselvesaswellastheiractionsandeffectsareunderHisdomination.TheydonotdoanygoodorbadactionexceptbyHis[creative]permissionandwill.Theyarenotatallindependentinanyaffair,nordotheypossessforthem-selvesanyharm,benefitoranythingelse.WhatevergoodorbadeffectrisesfromthehorizonoftheirpersonsendsatHiscommand,willandpermission,andisattributedtoHimasitmaybeappropriatetoattributebasedonHisgloryandpower.

Thetwoversestogethercompleteonemeaning:thatwhatevergoodorbadtouchesthemanisfromAllãhaccordingtowhatcanbeappropriatelyattributedtoHisdivineperson;sotheglorifiedAllãhisaloneindivinity,aloneasdeservingtobeworshipped,thereisnogodotherthanHim,andnoneistobeworshippedexceptHim.

Allãhhasexpressedtheafflictionofharmandgoodwiththeword,'touching',asanindicationofinsignificanceinHisspeech:"ifHetouchesyou"and"andifHevisit[i.e.,touches]you".ItshowsthatwhateverharmorgoodafflictsmanisaneasytaskfromHisunlimitedpoweragainstwhichnothingcanstand;alimitedcreaturecannotmasteritorbearit.

Probablythewordsthatspeakaboutvisitingwithgood,"thenHehaspoweroverallthings",servetoshowwhatwehadmentionedearlierthatthereisnoonetoavertHisgracesothatitprovesthatAlmightyAllãhhaspowerovereverysupposedgood,justasHehaspowerovereverysupposedharm;anditmanifeststhereasonofHisWord:"thereisnonetotakeitoffbutHe";becauseifanyone

elseweretotakeofftheafflictionwhichAllãhinflictsuponaperson,thenitwouldpushasideAllãh'spoweroverit;andlikewise,"Hehaspoweroverallthings"demandsthatnothingshouldbecapableofavertingthegoodthatHebestowsuponaperson.

TheversespecificallylinksthetouchingofharmorgoodtotheHolyProphet(ṣ.a.‘a.w.a.).Itissimilartotheconfinementseenintheverse:Say:"SurelyIfear,ifIdisobeymyLord,thechastisementofagrievousday;"whiletheverse:AndHeistheSupreme,aboveHisservant,isofthegeneralnaturelikethatfoundinthewords,Hefromwhomitisavertedonthatday,Allãhindeedhasshownmercytohim.

QUR’ÃN[18]:AndHeistheSupreme,aboveHisservants;andHeistheWise,theAware:al-Qahr( القهر )isasortofdomination;itmeansthatathingovercomesanotherthingandcompelsittofollowaneffectofthedominantthing(whichgoesagainsttheeffectofthedominatedthinginnatureorsoon);forexample,waterovercomesfireandforcesittoextinguishment,andfireovercomeswaterandturnsitintosteamormakesitdry.SinceAllãhhasmanifestedthecreativecausestoserveasintermediariesinappearanceoftheevents–sothattheymayexercisetheirimpactontheireffects;andthesecauses,what-evertheymaybe,arecompelledtoobeywhatAllãhwantsinthemandwiththem–itscorrecttosaythatthesecausesaredominatedbyAllãh,andsoAllãhistheSupremeDominatoroverthem.

al-QãhirisamongthenameswhichmaybeusedforAllãhaswellasforothers;yetthereisadifferencebetweenHisdominationandthatofothers.Otherthingsdominateoneanotherwhiletheyco-existonanequallevelofbeingandexistence;forexample,firedominateswoodbyburningandinflamingit,botharephysicalbeingswithdifferentdemandsofnaturefromoneanother,butthefireismorepowerfulinimposingitseffectonthewoodandsoitovercomesthewoodbystampingitseffectonit.

However,Allãh,GlorybetoHimisdominantnotlikethedominationoffire

overwood;ratherHisdominanceisthoroughlyoverwhelmingandcomprehensive.Inthesensethatwhenweascribeburningandinflamingabody,e.g.,firewood,toAllãh,thenHe,theGlorified,dominatesitthroughthelimitedexistencewhichHehasbestoweduponit.HedominatesitthroughthecharacteristicsandconditionswhichHehasgivenitandputinitwithHispower.HedominatesitthroughthefirewhichHekindlestoburnandinflameit;andHeownsallthatisfoundinthefireofitsessenceandeffect.Hedominatesitbydisconnectingthegiftofresistancefromthefirewood,andputtingtheburningandinflaminginitsplacesothatthereisnoresistance,nodefiance,norebellionoranysuchthingvis-à-visHiswillandintention,becauseitcomesfromasublimehorizon.

So,He,theSublime,isOmnipotentoverHisservantswhileHeisabovethem,andnotlikedominationofonethingovertheotherthatareequals.ThenobleQur’ãnhasconfirmedthisdiscussionbygivingitsresultwhenitmentioned"al-Qãhir"asoneofHisnamesintwoplacesinthischapter:thisverseandtheverse61.

Thus,ithasqualifiedthisnameinbothplacesbythephrase:aboveHisservants.Theword,al-qahr,ismostlyusedwherethedominatedbeingisarationalbeing,contrarytothetermal-ghalabah;andthatiswhyar-Rãghibhasexplaineditasdegradation/demeaning;anddegradationinrationalonesismoreapparent;butthisdoesnotpreventitsapplicationtonon-rationalbeingsinusageorwithspecialconsideration.

TheGlorifiedAllãh,WhoisOmnipotentoverHisservants,touchesthemwithharmandgood,anddegradesthemforHisobedience;HeisSupremeaboveHisservantsinwhatevertheydoandwhatevereffecttheyleavebehind,becauseHeistheOwnerofwhatHehasgivenintheirownership,andhaspoweronwhateverpowerthatHehasgiventhemoverothers.

SinceinthetwoversesunderdiscussionHehasascribedthetouchingwithharmandgoodtoHimself,andsometimestheyareascribedtootherthanHim,HedistinguishedHisownstandfromthatofothersbythefollowingphraseattheendoftheverse:andHeistheWise,theAware.'HeistheWise'whodoesnotdowhateverHedoeshaphazardlyandignorantly;and'HeistheAware'whomakesnomistakesnordoesHeerrlikeothers.

Say:"Whatthingisthegreatestintestimony?"Say:"Allãhiswitnessbetweenmeandyou;andthisQur’ãnhasbeenrevealedtomethatwithitImaywarnyouandwhomsoeveritreaches.DoyoureallybearwitnessthatthereareothergodswithAllãh?"Say:"Idonotbearwitness."Say:"HeisonlyoneGod,

andsurelyIamclearofthatwhichyousetup(withHim),"(19).ThosewhomWehavegiventheBookrecognizehimastheyrecognizetheirsons;(asfor)

thosewhohavelosttheirsouls,theywillnotbelieve(20).*****

COMMENTARY

Thisisanargumentonmonotheismbasedonthepathofrevelation.AlthoughUnityofAllãhandrejectionofapartnerfromHimcanbeprovedrationallyinseveralways,thereisnothingtopreventitsestablishmentfromthewayofclearrevelationinwhichthereisnodoubt.TheaimistoachievecertaintythatAllãhisOneGod;thereisnopartnerwithHim;andifthisobjectivecanbeachievedthroughrevelationthatthereisnodoubtinitbeingadivinerevelation,liketheQur’ãnwhichreliesonchallenges,andthenthereisnothingtopreventinrelyingonthismethod.

QUR’ÃN[6:19]:Say:"Whatthingisthegreatestintestimony?"Say:"Allãhiswitnessbetweenmeandyou…:AllãhordersHisProphettoaskthemaboutthegreatestthingintestimony.

Testimonymeansbearingthenewswithakindofclaritylikeeye-witnessing,etc.andconveyingsuchnewsbyinformingandannouncing.Thisbearingandconveyingofnews–especiallythebearing–greatlydiffersaccordingtotheperceptionofthebearersandaccordingtothemanifestationofthenewsbornebythebearerandaccordingtothestrengthandweaknessofthebearerinconveyingthenews.

So,abeareroftestimonyafflictedbynegligence,forgetfulnessorabsent-mindednesscannotbeliketheonewhoproperlyrememberswhathisearshearandhiseyessee;similarly,avigilantpersoncannotbelikeadrunk,norisalearnedspecialistinhisfieldlikeanunawarelayman.

Withthisdifferenceinlevelsofthebearingandconveyingofnews,thereisnodoubtthattheGlorifiedAllãhisgreatestofallintestimonybecauseitisHewhohascreatedeverysmallandgreatthing,andtoHimreturnseveryamr8andkhalq9.Heencompasseseverythingandiswitheverything,even[anentityassmallas]anatom'sweightintheheavensandtheearthdoesnotescapefromHisknowledge,noranythingsmallerthanthatnorbigger;neitherdoesHegoastraynordoesHeforget.

Sincethismatterwasclearandtherewasnodoubtaboutit,therewasnoneedtobringforthitsreplyinwordsbysaying:"Say:'Allãhisthegreatestintestimony,'"asAllãhhassaid:Say:"Towhombelongswhatisintheheavensandtheearth?"Say:"ToAllãh…"(6:12);orbysaying:"Theywillsurelysay:'Allãh',asHehassaid:Say:"Whoseistheearth,andwhoeveristherein,ifyouknow?"Theywillsay:"Allãh's."(23:84-85).

Moreover,theDivineWord:"Say:'Allãhiswitnessbetweenmeandyou,'"leadtothatrealityandtakestheplaceofareply.Itisnotunlikelythattheword'witness'beapredicatetoadeletedsubject,i.e.thepronoun,'He',pointingtoAllãh;andinthatcase,thewholesentencewillbe:"Say:'Allãhiswitnessbetweenmeandyou;'"itwillthuscontainthereplyofthequestionandthebeginningofanewsentence.

__________________________________________________8Amr:Tocreatewithoutmatter.(tr.)9Khalq:Tocreatewithmatter.(tr.)

Bearinmindthatthesentence:"Say:'Allãhiswitnessbetweenmeandyou,'"containingtheHolyProphet(s.a.‘a.w.a.)'sstatementaboutAllãh'stestimony,isinitselfatestimony,asitbeginswiththeword,'Say'sinceAllãh'sordertohim,toinformthemofAllãh'stestimonyforhisprophethood,isnotseparatefromthiswitnessing[ofprophet-hood].Therefore,thereisnoneedtoholdtovarioustypesofwitnessingthatisfoundintheNobleQur’ãnforhisprophethoodandforthecomingoftheQur’ãnfromHimasseenin:…andAllãhknowsthatyouaremostsurelyHismessenger(63:1).ButAllãhbearswitnessbywhatHehasrevealedtoyouthatHehasrevealeditwithHisknowledge…(4:166);andthereareotherversesthatprovethepointexplicitlyorimplicitlybyusingtheterm'testimony'orotherwords.QualifyingHistestimonywiththephrase:"betweenmeandyou,"showsthatAllãhcomesinthemiddleofthetwooppositeparties:theHolyProphet(s.a.‘a.w.a.)andhispeople.TheHolyProphet(s.a.‘a.w.a.)wasnotseparatefromthemandwasnotdistinguishedfromthemexceptintheclaimofprophethoodandmessengership,andtheclaimofrevelationoftheQur’ãn;butdescendingoftheQur’ãnthroughrevelationismentionedinthenextsentence:andthisQur’ãnhasbeenrevealedtome.So,Allãh'stestimonybetweentheHolyProphetandhispeopleisactuallyHistestimonyforprophethood.

ThisisalsosupportedbyHisWordinthenextverse:ThosewhomWehavegiventheBookrecognizehimastheyrecognizetheirsons,aswillbeexplained,ifAllãhwill.

QUR’ÃN:"andthisQur’ãnhasbeenrevealedtomethatImaywarnyouandwhomsoeveritreaches:Itisconnectedtothepreviousorder,Say:andisinconjunctionwith:Allãhiswitnessbetweenmeandyou.

Presentingtheprocessof'warning'astheaimofrevealingtheNobleQur’ãnisbasedonthepathoffearinthepropheticcallanditismoreeffectiveinmindsofthegeneralpublic.Ontheotherhand,thepathofhopeandpromiseofreward(whichisoneofthetwopathsinthepropheticcall,andthemightyBookhasusedittosomeextent)doesnotraiseinonethecompulsiontoseekit,itmerelycreateslonginganddesire;contrarytothepathoffearinwhichavertingthepossibleharmisrationallyincumbent.Moreover,Islamcallstothereligionofnaturewhichisendowedandplacedinpeople'snature,buttheyareconcealedfromitbecauseoftheirinvolvementinpolytheismandsinswhichbringuponthemmisfortuneandDivinewrath.In

suchasituation,itwasnearertoreasonandprudencetobegintheircallwithwarning;andprobablyit'sforallthisthatthecharacteroftheHolyProphet(s.a.‘a.w.a.)hasbeenconfined[inthisverse]tooneofawarner,asweseeintheQur’ãnicwords:Youarenaughtbutawarner(35:23).…andIamonlyaplainwarner(29:50).

Thisconcernsthecommonpeople,butasfortheparticularservantsofAllãh,whoworshipHimoutofloveforHim,notoutoffearoftheFireorgreedforagarden,sincetheyperceivethecallwithfearandhopefromadifferentangle.TheyperceivetheFireasasymbolofdistance[fromGod]andHiswrath,sotheyareafraidofitforthatreason;andtheyperceivethegardenasthearenaofproximityandpleasure[ofGod],andthereforetheyaspiretoit.

Apparently,thesentence:"andthisQur’ãnhasbeenrevealedtomethatwithitImaywarnyouandwhomsoeveritreaches",seemsthatitisaddressedtothepolytheistsofMeccaortotheQurayshandtotheArabsingeneral.Butthecontrastbetweenthesecondpersonpronoun'you'and'whomsoeveritreaches'–andthisphrasereferstohimwhomtheHolyProphet(ṣ.a.‘a.w.a.)didnotcallfacetofaceduringhislifetimeorafterit–showsthatthecallwasaddressedtoallthosewhomtheHolyProphet(s.a.‘a.w.a.)called,nomatterwhetherthecallprecededtherevelationoftheverse,happenedsimultaneouslywithitorfollowedit.

So,HisWord:"andthisQur’ãnhasbeenrevealedtomethatwithitImaywarnyouandwhomsoeveritreaches",showthattheHolyProphet(s.a.‘a.w.a.)wassentwiththeQur’ãngenerallytoallthosewhohearditfromhimor[whowillhearit]fromsomeoneelsetilltheDayofResurrection.Youmayalsosay:TheverseshowsthattheNobleQur’ãnisaprooffromAllãhandHisBookwhichspeakswithtruthtothepeopleofthisworldfromthetimeofitsrevelationtilltheDayofResurrection.

Theverseusesthephrase:"withitImaywarnyou",anddoesnotsay,'withitsrecitalImaywarnyou;becausetheQur’ãnisaproofagainsthimwhohearsitswords,knowsitsmeaningandisguidedtoitspurposes;orinterpretedforhimitswordsandmadeitscontentreachhisear.Itisnotnecessarythatawrittenmessage,toacommunity,tobeintheirlanguage,buttoraiseitsproofagainstthemandmakethemcomprehendtheobjectofthemessage.TheHolyProphet(s.a.‘a.w.a.)hadindeedinvitedthepeopleofEgypt,Ethiopia,ByzantinesandIranbyhisletterswhiletheirlanguageswerenotoftheQur’ãn;andamongthose

whobelievedintheHolyProphetinhislifetimeandwhosebeliefwasacceptedwereSalmãnofPersia,BilãlofEthiopia,ṢuhaybofByzantineandseveralJewswhoselanguagewasHebrew–thesearethefactsinwhichthereisnodoubt.

QUR’ÃN:"DoyoureallybearwitnessthatthereareothergodswithAllãh?"Say:"Idonotbearwitness."Say:"HeisonlyoneGod,andsurelyIamclearofthatwhichyousetup(withHim)."

WhenAllãhmentionedHistestimony[fortheHolyProphet],anditisthegreatesttestimonyforhismessengership,andhewasnotsentexceptforinvitingthemtothereligionofmonotheism.OnceAllãhhastestifiedthatHehasnopartnerinHisdivinity,thennoonehastherighttobearwitnessthatthereareothergodsbesidesHim.Now,HeordersHisProphettoaskthemaquestionlikesomeonewhoissurprisedandshocked:Dotheybearwitnessformultiplegods?Thisemphasisisseenbytheusageofanandlãm;asifthesouldoesnotacceptthattheywouldtestifytoitafterhearingthetestimonyofAllãh,theSublime.

ThenHeorderedtheHolyProphettoopposetheminthetestimonyandtonegatefromhimselfthetestimonygivenbythem.Sotheversesays:"Say:'Idonotbearwitness.'"–i.e.asyouhavetestified.Thenitsays:"Say:'HeisonlyOneGod,andsurelyIamclearofthatwhichyousetup(withHim);'"andthisisbearingwitnessforHisoneness,anddisassociatingfrompartnersthattheysetupbesidesHim.

QUR’ÃN[6:20]:ThosewhomWehavegiventheBookrecognizehimastheyrecognizetheirsons;(asfor)thosewhohavelosttheirsouls,theywillnotbelieve:

ItgivesinformationofwhatAllãhhastestifiedintheBookswhichweresenttothePeopleoftheBook,andwhattheirscholarsknewfromtheBooksoftheprophetsintheirpossession–thebooksthatcontainedgoodnewsaftergoodnewsoftheHolyProphetofIslam(s.a.‘a.w.a.)andhisattributesinwhichtherewasnodoubtatall.

OncetheHolyProphet(s.a.‘a.w.a.)'sattributeswerebroughttotheirattention;theyrecognizedhimexactlyastheyknewtheirownsons.Allãhsays:ThosewhofollowtheMessenger,theProphet,theUmmu,whomtheyfind,writtendownwiththemintheTorahandintheGospel…(7:157);MuhammadistheMessengerofAllãh,andthosewhoarewithhimarehardagainstthe

unbelievers,compassionateamongthemselves;youwillseethembowingdown,prostratingthem-selves,seekinggracefromAllãhandpleasure;theirmarksareintheirfacesbecauseoftheeffectofprostration;thatistheirdescriptionintheTorahandtheirdescriptionintheGospel(48:29).IsitnotasigntothemthatthelearnedmenoftheIsraelitesknowit?(26:197).

Sincesomeoftheirscholarsusedtohidewhatwaswiththem(intheirbooks)abouthis(s.a.‘a.w.a.)'sgoodnewsandhisattributes,theydisdainedtobelieveinhim.So,Allãh,theSublime,clarifiedtheirlossintheiraffairsbysaying:"(Asfor)thosewhohavelosttheirsouls,theywillnotbelieve".

Somediscussionintheexplanationofasimilarverseinthesurahof"al-Baqarah"(2:146)haspassedearlier;andwehaveexplainedtherethereasonofchangefromsecondpersonpronountothethirdperson,and,Godwilling,fullexplanationofthatwillbegiveninthesurahof"al-A‘rãf"(7:156).

TRADITIONS

1.IbnBãbawayhnarratesthroughhischainfromMuḥammadibn‘Īsãibn‘Ubaydwhosaid:"Abu'l-Ḥasan(‘a.s.)saidtome:'Whatwouldyousayifitissaidtoyou:"InformmeaboutAllãh,toWhombelongMightandMajesty,whetherHeisathingornotathing."'"Hesaid:"Isaid:'Allãh,toWhombelongMightandMajesty,hasidentifiedHimselfasathing,whenHesays:Say:"Whatthingisthegreatestintestimony?"Say:"Allãhiswitnessbetweenmeandyou."AndIsay:'SurelyHeisathingnotlike(other)things;becauserejectionofHisbeingathingentailsHisrejectionandnullity.'He[‘a.s.]saidtome:'Youspokethetruth,andwelldone.'"(Tafsiru'l-burhãn)

2.ar-Riḍã,peacebeuponhim,said:"Intawḥīdpeopleareofthreefaiths:Negation,anthropomorphism,andaffirmationwithoutanthro-pomorphism.Asforthefaithinnegation,isnotacceptable;andthefaithinanthropomorphismisnotacceptablebecausenothingresemblesAllãh,theBlessed,theSublime;andthecorrectfaithisthethirdone:affirmationwithoutanthropomorphism.(ibid.)

Theauthorsays:TheviewofnegationmeansrepudiationofthemeaningsoftheattributesfromHim,astheMu‘tazilitesbelieve;anditmeanstoreducethepositiveattributestothenegationoftheiropposite,forexample,themeaningof'thePowerful'isthatHeis'notpowerless,'themeaningof'theKnowing'isthatHeis'notignorant.'ThisisnotvalidunlessitcanbetracedtothethirdviewasexplainedbytheImãm(‘a.s.).

TheviewofanthropomorphismmeanscomparingAllãhtosome-thingelse–andthereisnothinglikeHim–i.e.affirmingforHimanattributeinitslimitedsensewhichisfoundwithinusandwhichisdistinguishedfromotherattributes.So,Hispowerbecomeslikeourpower,Hisknowledgebecomeslikeourknowledge,andsoon.ButifHehadattributeslikeours,thenHewouldbeinneedlikeus,andconsequentlyHewouldnotbetheEssential/EternalBeing–Heiswellabovethis.

TheviewofaffirmationwithoutanthropomorphismmeansthattoaffirmforAllãhthebasicmeaningofanattribute,andtoremovefromHimthecharacteristicsoftheattributewhicharefoundinthecreatedbeings;inotherwords,toaffirmtheattributeandtorejectitslimitation.

3.Abu'l-JãrūdnarratesfromAbūJa‘far(‘a.s.)thathesaidabouttheDivineWord:Say:"Whatthingisthegreatestintestimony?"Say:"Allãhiswitnessbetweenmeandyou.":Thatwas[revealed]becausetheMeccanpolytheistshadsaid:'OMuḥammad!Didn'tAllãhfindanymessengertosendotherthanyou?Wedonotseeanyonewhowouldconfirmwhatyousay.'(ThiswasinthebeginningofhiscalltothemwhentheywereatMecca.)They(also)said:'AndwehaveindeedaskedtheJewsandtheChristiansaboutyou,andtheybelievethatthereisnomentionofyou[inthebooks]withthem;sobringtoussomeonewhowouldbearwitnessthatyouareindeedthemessengerofAllãh.'TheMessengerofAllãh(s.a.‘a.w.a.)said:'Allãhiswitnessbetweenmeandyou.'"(at-Tafsir,al-Qummī)

4.BakīrnarratesfromMuḥammadwhonarratesfromAbūJa‘far,peacebeuponhim,abouttheWordofAllãh:thatwithitImaywarnyouandwhomsoeveritreaches,thathesaid:"‘Alī,peacebeuponhim,isamongthosewhomithasreached."(at-Tafsir,al-‘Ayyãshī)

Theauthorsays:Apparently,whomsoeveritreachesisinconjunctionwiththesecondpersonpronoun,you.Ithasbeennarratedinsometraditionsthat

whomsoeveritreachesmeanstheImãm;andthenwhomsoeverreachesisaconjunctionoftheomittedsubject:Imaywarnyou.Butthefirstmeaningisclearer.

5.IbnBãbawayhnarratesfromYaḥyãibn‘Imrãnal-ḤalabīfromhisfatherfromAbū‘Abdillãh,peacebeuponhim,thathewasaskedabouttheWordofAllãh,toWhombelongMightandMajesty:"…andthisQur’ãnhasbeenrevealedtomethatwithitImaywarnyouandwhomsoeveritreaches."He[‘a.s.]said:"Ineverylanguage."(Tafsiru'l-burhãn)

Theauthorsays:Wehaveseenhowthismaybeinferredfromthisverse.

6.Abu'sh-ShaykhhasnarratedfromUbayyibnKa‘bthathesaid:"SomecaptiveswerebroughtbeforetheMessengerofAllãh(s.a.‘a.-w.a.),sohesaidtothem:'WereyouinvitedtoIslam?'Theysaid:'No.'So,hesetthemfreeandthenherecited:"…andthisQur’ãnhasbeenrevealedtomethatwithitImaywarnyouandwhomsoeveritreaches."Thenhe(s.a.‘a.w.a.)said:'Setthemfreeuntiltheyreachtheirplaceofsafetybecausetheywerenotinvited(toIslam).'"(Tafsiru'l-manãr)

7.Verily‘Umaribnal-Khaṭṭãbsaidto‘AbdullãhibnSalãm:"DoyourecognizeMuḥammadinyourbooks?"Hesaid:"Yes,byAllãh!WerecognizehimwiththeattributesbywhichAllãhhasdescribedhimtouswhenweseehimamongyoujustasoneofusrecognizeshisownsonwhenheseeshimwiththeotherchildren."

AsforwhatIbnSalãmswearsby,isthat:"Certainly,IhavegreaterknowledgeofthisMuḥammadthanmyknowledgeofmyson."(at-Tafsir,al-Qummī)

AndwhoismoreunjustthanhewhoforgesalieagainstAllãhor(hewho)givesthelietoHiscommunications;surelytheunjustwillnotbesuccessful

(21).AndonthedaywhenWeshallgatherthemalltogether,thenshallWesaytothosewhoassociatedothers(withAllãh):"Whereareyourassociateswhomyouasserted?"(22).Thentheirexcusewouldbenothingbutthattheywouldsay:"ByAllãh,ourLord,wewerenotpolytheists,"(23).Seehowtheylieagainsttheirownsouls,andthatwhichtheyforgedhaspassedawayfrom

them(24).Andofthemishewhohearkenstoyou,andWehavecastveilsovertheirheartslesttheyunderstanditandaheavinessintotheirears;andeveniftheyseeeverysigntheywillnotbelieveinit;somuchsothatwhentheycometoyoutheyonlydisputewithyou;thosewhodisbelievesay:"Thisisnaughtbutthestoriesoftheancients,"(25).Andtheyprohibit(others)fromitandgofarawayfromit,andtheyonlybringdestructionupontheirownsoulswhiletheydonotperceive(26).AndcouldyouseewhentheyaremadetostandbeforetheFire,thentheyshallsay:"Wouldthatweweresentback,andwewouldnotrejectthecommunicationsofourLordandwewouldbeofthebelievers."(27).Nay,whattheyconcealedbeforeshallbecomemanifesttothem;andiftheyweresentback,theywouldcertainlygobacktothatwhichtheyareforbidden,andmostsurelytheyareliars(28).Andtheysay:"Thereisnothingbutourlifeofthisworld,andweshallnotberaised,"(29).AndcouldyouseewhentheyaremadetostandbeforetheirLord.Hewillsay:"Isnotthisthetruth?"Theywillsay:"Yea,byourLord!"Hewillsay:"Tastethenthechastisementbecauseyoudisbelieved."(30).TheyarelosersindeedwhorejectthemeetingofAllãh;untilwhentheHourcomesuponthemallofa

suddentheyshallsay:"Alasforus,thatweneglectedit!"Andtheyshallbeartheirburdensontheirbacks;nowsurelyevilisthatwhichtheybear(31).Andthisworld'slifeisnaughtbutaplayandanidlesport;andcertainlytheabodeoftheHereafterisbetterforthosewhoarepious;doyounotthenunderstand?

COMMENTARY

Theversesturntotheoriginalstyle,andthatisaddressingapresentaudience;soitaddressestheHolyProphet(s.a.‘a.w.a.)anddescribestohimtheinjusticesofpolytheistsinpurefundamentalbeliefs,andthatismonotheism,beliefinpropethoodandresurrection.ThisisreflectedintheDivineWord:AndwhoismoreunjustthanhewhoforgesalieagainstAllãh…;Andofthemishewhohearkenstoyou…Andtheysay:"Thereisnothingbutourlifeofthisworld…"

Thentheseversesdescribethatinthiswasthegreatestinjusticefromthem,andawayofputtingthemselvestoperditionandloss.Also,itbecameclearhowtheseactsofinjusticereflectonthemandtheywillbefullyrecompensedontheDayofResurrection;sotheyshallforgealieagainsttheirsoulsbydenyingwhattheyhadsaidinthisworld,andtheywilldesiretoreturntothisworldinordertodogooddeeds,andtheywillshowtheirregretforwhattheyhadneglectedvis-à-visAllãh.

QUR’ÃN[6:21]:AndwhoismoreunjustthanhewhoforgesalieagainstAllãhor(hewho)givesthelietoHiscommunications…:

Injusticeisoneofthemostignominioussins;rathermeticulousanalysisshowsthatallsinsarehorribleandcondemnabletotheextentoftheinjusticefoundinthem–anditmeansdeviationanddiversionfromthemiddlecourse,andthatisjustice.

Thewayinjusticeisconsideredgreatorsmallbasedonthecharacteristicsoftheperpetratorofinjustice,similarly,itsgreatnessorsmallnessdependsonthevictimonwhominjusticewasdoneoritsintendedtarget.Wheneverhisstatusbecomesgreaterandhisrankbecomeshigher,theinjusticebecomesgreaterandmightier.ThereisnoonemorehonourableandmorerespectablethanAllãh,GlorybetoHim,orHissignswhichleadtoHim;therefore,thereisnoonemore

unjustthanhewhoisunjusttothissacredarenaortowhatisrelatedtoitinanyway.Inreality,ofcourse,heisnotbeingunjustbuttohisownsoul.

Allãh,GlorybeHim,hasindeedconfirmedthisrationaltheorybyHisWord:"AndwhoismoreunjustthanhewhoforgesalieagainstAllãhor(hewho)givesthelietoHiscommunications".

AsforforgingalieagainstAllãh,theSublime:thathappenswhenoneassertsapartnertoHim,whileHehasnopartner;orclaimsprophethoodfalsely,orascribesanordertoHimfalselyandwrongly.AsforthedenialofHiscommunications:thathappenswhenonedeniesatrueprophetinhiscallwhichisbasedonthedivinesigns,orrejectsthetruereligion;andrejectingthecreatorisapartofit.

Theverseappliestothepolytheists,thatis,theidolworshipperstowhomthisargumentisaddressed,inasmuchastheyestablishedforAllãh,GlorybetoHim,partners,claimingthattheywereintercessors,withwhombegantheaffairsintheworld,andonthemrevolvesthemanagementoftheuniverseindependently;ontheotherhand,theydeniedthedivinesignswhichproveprophethoodandresurrection.

Sometimessome[scholars]jointothismixthepeoplewhobelieveintheintercessionoftheHolyProphet(s.a.‘a.w.a.),thePurifiedOnesfromhisprogeny,orSpiritualMastersfromhisummah.Theythinkthattoseektheirintercessioninanyneedofthisworldorthenextispolytheismwhichcomesunderthisandothersimilarverses.

ItseemsthattheyareobliviousofthefactthatAllãh,theSublimehasconfirmedintercessionwhenitisjoinedwithpermission,inHisSpeech,withoutqualifyingitwiththisworldorthenext.Hehassaid–andPowerfulistheSpeaker:WhoishethatcanintercedewithHimbutbyHispermission?(2:255).

Moreover,Hehassaid:AndthosewhomtheycalluponbesidesHimhavenoauthorityforintercession,buthewhobearswitnessofthetruthandtheyknow(him),(43:86).So,Heconfirmedintercessionasarightofthescholarswhoarewitnessesofthetruth;andprophetsarecertainlyamongthem,includingourProphet(s.a.‘a.w.a.).Allãh,GlorybetoHim,hasconfirmedhimasawitnessin

HisWord:…andbringyouasawitnessagainstthese?(4:41);andHehasclearlydescribedhisknowledge:andWehaverevealedtheBooktoyouexplainingclearlyeverything…(16:89).TheFaithfulSpirithasdescendedwithituponyourheart(26:193-4).CanitbeimaginedthattheBookwhichclearlyexplainseverythingwillbesenttoaheartwhichhasnoknowledgeofit?Or,Allãhhassenthimasawitnessandheisnotawitnesswithtruth?Allãh,theSublime,hasfurthersaid:…thatyoumaybethebearersofwitnesstothepeople…(2:143)…andtakewitnessesfromamongyou…(3:140).And(asfor)theseexamples,Wesetthemforthformen,andnoneunderstandthembutthelearned;(29:43).So,Hehasconfirmedthatthereareinthisummahwitnesseswhoareknowledgeable,andHedoesnotconfirmexceptthetruth.

Allãh,theSublime,alsosaidaboutHis(Prophet's)Household,peacebeonthem:Allãhonlydesirestokeepawaytheuncleannessfromyou,OpeopleoftheHouse!Andtopurifyyoua(thorough)purifying(33:33).So,Hemadeitclearthattheyarepurifiedbydivinepurification;thenHesaid:MostsurelyitisanhonouredQur’ãn,inaBookthatisprotected;noneshalltouchitsavethepurifiedones(56:77-79).HecountsthemthescholarsoftheQur’ãn(whichisaclarificationforeverything),andthepurifiedonesarethecertifiedgroupinthisummahforwitnessingwithtruthtowhichnovaintalksandfalsityfinditsway.Wehavefullydescribedthesubjectofintercessioninthefirstvolumeofthisbook,sorefertoit.10

QUR’ÃN:surelytheunjustwillnotbesuccessful:al-Falãh(=success),al-fawz( زوفلا =success),an-najãh( حاجنلا =success),as-Safar( رفظلا =victory),andas-sa'ãdah( ةداعسلا =bliss,felicity)areallsimilarinmeaning.Thatiswhyar-Rãghibhasexplainedal-falãhasachieve-mentofdesire,whichisnearlysynonymouswithas-sa'ãdah.

Hesaidinal-Mufradãt:"al-falah( حلفلا )meanstocleave;itissaid:'Ironiscleftwithiron,'andthatiswhyal-fallãḥisusedinmeaningofafarmer[whotillstheland].al-Falãhisvictoryandachievementofdesireanditisoftwokinds–ofthisworldandofthenext:

i.)Theachievementofthisworldisattainmentoftheblessingswithwhichthelifeoftheworldbecomesgood,andtheyare:abiding,affluenceandhonour;andthatwerewhatthepoetmeantwhenhesaid:

Achievewhatyouwant,assometimesitisachievedwithweaknesswhilethewisemanisattimesdeceived.

_______________________________________________10Seeal-Mīzãn(Eng.transl.),vol.1,p.226-5.(tr.)

ii.)Andthesuccessofthenextworldandthatinvolvesfourthings:abidingwithoutperdition,affluencewithoutneed,honourwithouthumiliationandknowledgewithoutignorance."

So,itcanbesaidthatal-falãhisfelicityandhappiness;itisdescribedinthiswaybecausethereinisvictoryandattainmentofdesirebycleavingthesnagswhichobstructthewaytothegoal.Andthisisacomprehensivemeaningwhichisapplicabletocaseswhereitisused;liketheDivineWord:Successfulindeedarethebelievers(23:1);Hewillindeedbesuccessfulwhopurifiesit(91:9);surelytheunbelieversshallnotbesuccessful(23:117).Thereareothersuchverses.

Thewords"surelytheunjustwillnotbesuccessful"–andinjusticeistakenhereasanattribute–meanthattheunjustoneswillnotgettheirdesirethattheywishedtoattainbyclingingtowhatevertheyholdontobecauseinjusticedoesnotleadtheunjusttothevictoryandhappinesswhichhewantstoattainthroughhisinjustice.

Thisissobecausehappinesscannotbehappinessunlessitisdesiredandwantedinrealityandinexternalexistence.Thus,thethingthatdesiresthisgoalandhappinessinitsexistencewillbeequippedwithcausesandinstrumentswhichagreewiththisrequiredhappiness.Forinstance,thereisaman,hisrequiredhappinessdemandsthatheshouldabidebyreplacinginhisbodywhatisdissolvedinhisbody.

Thenheisequippedwiththeintricatenourishmentsystemwhichagreeswithit,includingtherelatedlimbsandcauses;thenthereisinexternalmaterialsthatwhichagreeswithhisbody'scomposition,andhetakesitthroughthecausesandinstrumentsprovidedfor;thenherefinesitandchangesitsshapetowhatresemblesthedissolvedpartsofhisbody,thenattachesittohisbody,andthusthebodybecomescompleteafteritsincompleteness.Thisisageneralorder

whichcoversallexternalspecieswhichweperceivethroughourperceptionsandwhichweexplore,withoutanydifferenceandwithoutfail.Onthisrunsthesystemoftheuniverseinitsprogress.Foreveryintendeddestinationanddesiredhappinessthereisaspecialpath;nooneproceedstoitexceptbythatpath.Ifattemptismadetoreachitthroughapathotherthantheonewithwhichthesystemagrees,itwouldcausesuspensionofthecauseandnegationofthepath.Thissuspensionandnegationcausedecompositionofallthecausesandrelationshipsthatarerelatedtoit.Forinstance,letussay,thereisamanwhohasfoundawaytocontinuehisexistencethroughawayotherthantakingfood,swallowinganddigesting.Thiswillleadtothesuspensionofhisnutritionalpower,andinitsturnwouldcreatedeviationinallhispowersofgrowthandreproduction.

Thedivineprovidencedemandsinthesespecieswhichlivewithperceptionandwillthattheyshouldlivebyconformingtheiractionstotheknowledgetheyhaveacquiredinexternalworld.So,ifitdeviatesfromexternalworlditwouldfacewhatwouldnegateitsaction;andifthiswasdonerepeatedly,thepersonalitywouldperish,likeamanwhowantstotakefood,andmistakenlytakespoisonasfood,orclayasbreadandsoon.

Manhasgeneralbeliefsandopinionsbornoftheexternaluniversalsystem,whichhetreatsasthebasisandmakeshisaction,conformwiththem,likethebeliefsrelatedtothegenesisandresurrectionaswellasthepracticallawswhichhetreatsasthestandardsforhisactionslikeworshipandtradedeals.

Thesearethenaturalpathstothehumanfelicities;thereisnopathtothemotherthanthese.Ifmanproceededonithewouldgethisdesireandachievehisfelicity;butifhedeviatedtosomeotherpath–andthatisinjustice–itwouldnotleadhimtohisdesire,andevenifitledtoit,itwouldnotbelasting;becauseallpathsandwaysarerelatedtoit.So,theywouldfightagainstit,andopposeitwiththeirfullpowerandability.Also,thepartsoftheexternalworld,whicharethecauseofthegenesisoftheseopinionsandorders,wouldnotconformtoitinpractice;andwouldcontinueonthisconditionuntiltheaffairischanged,hisfelicityisdestroyedandhislifebecomesloathsome.

Oftenanunjustmaninhisgreeduseshispowerwithsintoacquirehisdesireandfelicitythroughunlawfulmeans.Thus,heopposescorrectbeliefrelatingtothemonotheism;ordisputeslegalrightsoftheothersandtransgressesthelimittounjustlyusurpthepeople'sproperty;ortodisgracetheirhonourbyviolently

tearingtheircurtains;ortomeddlewiththeirliveswithoutanyright;ortodisregardthesanctitiesofdivineworshiplikeprayer,fast,Hajj,etc.;ortocommitsinsrelatedtothem,likefalsehood,wrongaccusation,cheatingandsoon.

Hecommitstheabove-mentionedsins,andsometimesgetswhatheintendedto,i.e.happinesswithachievinghisgoalashehadwanted,butheisobliviousofhisgreatlossinthisworldandthenext.Asfortheworldlyloss,thepathhehastroddenonisthepathofturmoil,confusionandchaoticsystem;haditbeentherightpathitwouldhavebeenusedingeneral,andifithadbeenusedingeneral,thenthesystemwouldhavebeendestroyed;andwithdestructionofthesystem,thelifeofhumansocietywouldhavebeennullified.Anysystem,whichguaranteesthecontinuityofthehumanspecies,what-everitmaybe,woulddisputewithhimaboutwhathehasacquiredthroughhisillegalactivities;anditwouldcontinueinthisdisputeuntilitnullifiesforhimthedemandofhisactionandresultofhisdisgracedendeavours,beitimmediateordeferred;andcertainlyhisinjusticewillnotcontinue.

Andasforthenextworld,itisbecausehisinjusticeiswritteninthebookofhisdeeds,anditisengravedinthetabletofhissoulthroughthemarkshebringsoverit;thenheisrequitedforitandlivesinitsstyle;andwhetheryoumanifestwhatisinyoursoulsorhideit,Allãhwillcallyoutoaccountforit[2:284].

Allãhsays:DoyouthenbelieveinapartoftheBookanddisbelieveintheother?Whatthenistherewardofsuchamongyouasdothisbutdisgraceinthelifeofthisworld,andontheDayofResurrectiontheyshallbesentbacktothemostgrievouschastise-ment,andAllãhisnotatallheedlessofwhatyoudo(2:85).Thosebeforethemrejected(prophets),thereforetherecametothemthechastisementfromwhencetheyperceivednot.SoAllãhmadethemtastethedisgraceinthisworld'slife,andcertainlythepunishmentofthehereafterisgreater;didtheybutknow!(39:25-26).AndamongmenthereishewhodisputesaboutAllãhwithoutknowledgeandwithoutguidanceandwithoutanilluminatingbook,turningawayhaughtilythathemaylead(others)astrayfromthewayofAllãh;forhimisdisgraceinthisworld,andontheDayofResurrectionWewillmakehimtastethepunishmentofburning.Thisisduetowhatyourtwohandshavesentbefore,andbecauseAllãhisnotintheleastunjusttotheservants(22:8-10).

Therearenumerousversesinthismeaning.

Theverses–asyousee–covertheinjusticesaffectingthesocietyandtheindividual;sotheyconfirmthetopicdescribedabove;andthemostcomprehensiveofallistheverseunderdiscussion,"surelytheunjustwillnotbesuccessful."

QUR’ÃN[6:22-23]:Andonthedaywhenweshallgatherthemalltogether,thenshallWesaytothosewhoassociatedothers(withAllãh):"Whereareyourassociateswhomyouasserted?"Thentheirexcusewouldbenothingbutthattheywouldsay:"ByAllãh,ourLord,wewerenotpolytheists."Theadverb,"theday",isrelatedtoadeletedverb,anditsfullformis:Andremembertheday…Theword:"alltogether",assertsthatthedivineknowledgeandpowerdonotmissanyoneamongthem;soAllãhencompassesallofthemwithknowledgeandpower,Hecertainlywillenumerateandgatherthemalltogether,andwillnotleaveanyoneout.

Thissentenceaimsatexplainingtheprecedingphrase:surelytheunjustwillnotbesuccessful.Itisasthoughwhenitwassaid,surelytheunjustwillnotbesuccessful;itwasasked:Howwoulditbe?Thereplywasgiven:BecauseAllãhwillsoongatherthemtogetherandwillaskthemabouttheirassociates,thentheywillbelosttothemandwillnotfindthem;sotheywilldenytheirpolytheismandwillswearfalselybyAllãh.IftheseunjustpeoplewouldhavebeensuccessfulinascribingpartnerstoAllãh,theirassociateswouldnothavebeenlostandtheywouldnothavetoldliesagainstthemselves.Theywouldhaveratherfoundthemwiththeclaimedpartnershipandintercession,andenjoyedtheirintercession.Thewords,"Thentheirexcuse":Itissaidthattheword,al-fitnah( ةنتفلا =translatedhereasexcuse)meansreply,i.e.,theirreplywasonlythattheysworefalselybyAllãhthattheywerenotpolytheists.Anotherexplanation:Itmeanstheendresultoftheirinvolvementwithidolswouldbenothingbutthattheywouldsay…Also,itissaidthattheword,al-fitnah,meansexcuse.Andeachinterpretationhasajustification.

QUR’ÃN[6:24]:Seehowtheylieagainsttheirownsouls,andthatwhichtheyforgedhaspassedawayfromthem:ItpointstotheimportantfeatureoftheirstoryontheDayofResurrection.Itmeansthattheywillsoonrejectthemselvesandwillnotfindwhattheyhadforged[inthisworld];iftheyweresuccessfulintheirinjusticeandsucceededintheirdesire,theirendwouldnotleadtoitsloss

andtothislyingagainsttheirownselves.

Asforthemrejectingthemselves:ItisbecausewhentheywouldswearbyAllãhthattheywerenotpolytheists,theywoulddenywhattheyhadclaimedinthisworldthatAllãhhadpartners;theywereinsistingonitandhadturnedawayfromeveryclearproofandmanifestsign,allbecauseoftheirinjusticeandarrogance.So,thiswouldbetheirlieagainsttheirownselves.

Andasforthepassingawayofthatwhichtheyhadforged,itisbecausethatwillbethedaywhenitwillbemanifestlyclearthattherule,thekingdomandthepowerallbelongtoAllãh,andnothingbelongstoanyoneelseexceptthevilenessofservitude,andtheinherentreadinesswithoutanyindependence.Allãhsays:andOthatthosewhoareunjustcouldsee,whentheyseethechastisement,thatthepoweriswhollyAllãh'sandthatAllãhissevereinchastisement(2:165).Towhombelongsthekingdomthisday?ToAllãh,theOne,theSubduer(ofall),(40:16).Thedayonwhichnosoulshallcontrolanythingfor(another)soul;andthecommandonthatdayshallbeentirelyAllãh's(82:19).

AtthistimetheywillseewiththeireyesthatthedivinityisreservedforAllãhWhoisaloneandhasnopartner;andtheiridolsandassociateswillbeexposedbeforethem,thattheyownneitheranyharmnoranybenefitforthemselvesorforothers.Thentheywillrealisethatalltheattributesofdivinityandintercessionetc,whichtheyhadascribedtothem,belongtoAllãhonly.Theyhadfalleninconfusionandhadimagineditforothers,andwhattheyhadforgedhadpassedawayfromthem.

Now,iftheywouldaskthemforhelp,theywouldberepliedinawaythatwouldcuteveryhopeoff.Allãhsays:Andwhenthosewhoassociate(otherswithAllãh)shallseetheirassociate-gods,theyshallsay:"OurLord!Theseareourassociate-godsonwhomwecalledbesidesThee."Buttheywillgivethembackthereply:"Mostsurelyyouareliars."AndtheyshalltendersubmissiontoAllãhonthatday;andwhattheyusedtoforgeshalldeportfromthem(16:86-87).ThisisAllãh,yourLord,HisistheKingdom;andthosewhomyoucalluponbesidesHimdonotcontrolastraw.Ifyoucallonthemtheyshallnothearyourcall,andeveniftheycouldheartheyshallnotansweryou;andontheResurrectionDaytheywilldenyyourassociatingthem(withAllãh),(35:13-14).AndonthedaywhenWewillgatherthemalltogether,thenWewillsaytothosewhoassociatedothers(withAllãh):"Keepwhereyouare,youandyourassociates."ThenWeshallseparatethemwidelyonefromanotherandtheirassociateswillsay:"It

wasnotusthatyouworshipped.ThereforeAllãhissufficientasawitnessbetweenusandyouthatwewerequiteunawareofyourworshipping(us)."Thereshalleverysoulbecomeacquaintedwithwhatitsentbefore,andtheyshallbebroughtbacktoAllãh,theirtruePatron,andwhattheydevisedshallescapefromthem(10:28-30).

Itappearsfrommeditationontheseversesthatthedepartureofwhattheyhadforgedmeansexposureoftherealityoftheirassociateswhodonothavetheattributesofassociationandintercession;andtheirrealizationthatwhathadappearedtothemofthesethingsintheworldwasnothingbutanopticalallusion,amirage.Allãhsays:And(asfor)thosewhodisbelieve,theirdeedsarelikethemirageinadesert,whichthethirstymandeemstobewater;untilwhenhecomestoithefindsittobenaught,andtherehefindsAllãh,soHepaysbacktohimhisreckoninginfull(24:39).

Question:TheversesdealingwiththedescriptionoftheDayofResurrection–asgivenabove–showthatonthatdaytherealitieswillappearandcomeoutofthehidingandconfusionwhichareinsepar-ableattributesofthisworldlylife;asAllãhsays:Thedaywhentheyshallcomeforth;nothingconcerningthemremainshiddentoAllãh(40:16).So,whatbenefitcantheygetfromtheirlie?Andhowwilltheytellliewhentheyseewiththeireyesoppositeofwhattheyspokeoflie?Allãhsays:Onthedaythateverysoulshallfindpresentwhatithasdoneofgoodandwhatithasdoneofevil(3:30).

Answer:TheinformationthattheywilltelllieandswearfalselyontheResurrectionofDay,hascomeintheDivineSpeechtimeandagain.Seeforexampletheverse:OnthedaythatAllãhwillraisethemupall,thentheywillsweartoHimastheysweartoyou…(58:18).Thatlieoftheirsandtheirswearingonitwillnotbewiththeaimofachievingwrongpurposesortohidethetruth,asitisdonewithlieinthisworld;andthenextworldistheplaceofrecompense,notthatofactionandearning.However,astheyhadbecomehabituatedtocomeoutofdangerousandperiloussituations,andtogainbenefitswithfalseswearingandforgedinformation,allthisfordeceivinganddiverting[fromthetruth],thetraitofliehasbecomedeeply-rootedintotheirsouls[orintotheirpsyche].Andwhenthetraitisdeeplyrootedinthesoul,thesouliscompelledtoresponsetoitscalls.Forinstance,lookataribaldobsceneperson,whenthetraitofabusesettlesinhissoul,heisunabletorefrainfromit,evenifhesodecides.Likewise,anarrogantpersoncannotbringhimselftoshowhumilitytoothers–evenifonadangerousoccasionheshowshumilityitisonly

inappearance,butinhisheartheisashewas,hewillnotchange,willnotshowremorse.

ThisisthesecretoftheirspeakinglieontheResurrectionDay,becauseitisthedaywhenhiddenthingswillbemademanifest;andtheheartbondedwithlie,thereisnothinginitexceptlie;soitwillbecomethenmanifest,asAllãhhassaid:…andtheyshallnothideanywordfromAllãh(4:42).Similartoitisthedisputefoundamongthepeopleoftheworld,anditwillappearexactlyamongthemontheResurrectionDay,andAllãhhasmentioneditinseveralplacesinHisSpeech;andmorebeautifulistheexpression:Thatmostsurelyisthetruth:thecontendingonewithanotheroftheinmatesoftheFire(38:64).ThisisabouttheinhabitantsoftheFire.AsfortheinhabitantsofParadiseandfor-giveness,therewillappearwhatwasintheirsoulshereofthepurityandsafety.Allãhsays:Theyshallnothearthereinvainorsinfuldiscourse,exceptthewordpeace,peace(56:25-26).Understandit.

QUR’ÃN[6:25]:Andofthemishewhohearkenstoyou,andWehavecastveilsovertheirheartslesttheyunderstanditandaheavinessintotheirears;andeveniftheyseeeverysigntheywillnotbelieveinit;somuchsothatwhentheycometoyoutheyonlydisputewithyou;thosewhodisbelievesay:"Thisisnaughtbutthestoriesoftheancients.":

al-Akinnah(=pl.kinnنك)meansthecoverinwhichathingishidden;al-waqr( رقولا )meansheavinessinear;al-asãthur(pl.usurrah ةرو طس (اmeanslieandfalsehoodasisnarratedfromal-Mubarrad;itsbasisisas-saṭr( رطسلا )whichmeansalineofwriting,alineoftreesormen,anditismostlyusedforfalsestoriesthathasbeencollected,organizedandarranged[inasystemicstyle].

Theapparentcontextdemandsthatthestatement[ofdisbelievers]shouldhavebeen:"Theysay:'Thisisnaughtbutthestoriesoftheancients;'"however,theversesays,thosewhodisbelievesay:…Probablythisstylewasusedtopointtothereasonofthisstatement,i.e.disbelief.

QUR’ÃN[6:26]:Andtheyprohibit(others)fromitandgofarawayfromit,andtheyonlybringdestructionupontheirownsoulswhiletheydonotperceive."Prohibitothers"i.e.fromfollowingit;an-na'y( يأن لا =

tobefaraway).Therestrictionin,"andtheyonlybringdestructionupontheirownsouls",isthatofreversalinthesensethattheythoughtbyprohibitingothersfromitandgoingfarawayfromit,theywoulddestroytheHolyProphetandfrustratehisdivinemission,butAllãhwilledtocompleteHislight;sotheyshallbedestroyedinawaythattheydonotperceive.

QUR’ÃN[6:27-28]:AndcouldyouseewhentheyaremadetostandbeforetheFire,thentheyshallsay:"Wouldthatweweresentback,andwewouldnotrejectthecommunicationsofourLordandwewouldbeofthebelievers."Nay,whattheyconcealedbeforeshallbecomemanifesttothem;andiftheyweresentback,theywouldcertainlygobacktothatwhichtheyareforbidden,andmostsurelytheyareliars:

Thisdescribeswhatwillbetheresultoftheirdenialandoftheirinsistenceondisbeliefanddiscardingthedivinecommunications.

Thewords:"Wouldthatweweresentback,andwewouldnotrejectthecommunicationsofourLord…"–withthefinalconsonantsof بذك ,نnukadhdhiba(wewouldnotreject)and نو be)would(wenakūna,نكpronouncedwitha–showtheirdesiretoreturntotheworldandtobeenrolledinthelistofthebelievers,sothattheymayberescuedfromthepunishmentofFireontheDayofResurrection.ThisspeechoftheirsissimilartotheirdenyingpolytheismandtheirfalselyswearingbyAllãhforit;itwouldbemanifestationoftheirpsychictraitsontheDayofResurrection.Itisbecausetheywerehabituatedtoexpresstheirdesireofthosethingswhichtheyhadnowaytoattainit,fromthegoodandbenefitswhichtheyhadmissed,especiallywhenthatmissingwascausedbytheirwrongoptionandtheirdefectiveactions.Also,itissimilartowhatwillsooncomeregardingtheirregretabouttheirnegligenceoftheHour.

Expressionofdesireiscorrectinimpossiblemattersasitisallowedindifficultpossiblethings.Forinstance,thedesirethatthepastcouldcomeback,etc.Thepoetsays:

Wouldthat,andif'wouldthat'wasofanybenefit,wouldthatyouthweresold,Iwouldhaveboughtit.

Asforthewords:"Nay,whattheyconcealedbeforeshallbecomemanifestto

them",apparentlythepointofreferenceofallthepro-nouns–they,concealed,them–isthesame,i.e.thepolytheistswhowerediscussedearlier;'before'referstothisworld.So,themeaningwouldbe:Whenthesepolytheistswillbemadetostandbeforethefire,whattheywereconcealinginthisworldshallbecomemanifesttothem;anditsmanifestationwillmakethemtodesiretobesentbacktotheworld,tobelieveinAllãh'scommunicationsandtoenterintothefoldofthebelievers.

[So,whatdidappeartothem?]NothingexcepttheFirebeforewhichtheystoodontheDayofResurrection;theyhadhiddenitinthisworldbydisbelieving,hidingthetruthandconcealingitafteritsmanifestation,asthefollowingDivineWordpointtoit:Certainlyyouwereheedlessofit,butnowWehaveremovedfromyouyourveil,soyoursighttodayissharp(50:22).

Asforthetruthitselfwhichtheyrejectedintheworldinspiteofitsmanifestationtothem,itwasmanifesttothemfrombefore;andthecontextrejectstheideathatmerelythemanifestationofthetruthtothem(regardlessoftheappearanceofthefireandtheterroroftheDayofResurrection)wouldcausethemtoexpressthisdesire.

Andsomesimilarversesaboutthissituationpointtowardsit.Forinstance:Andwhenitissaid:"SurelythepromiseofAllãhistrueandasfortheHour,thereisnodoubtaboutit,"yousaid:"WedonotknowwhattheHouris;wedonotthink(thatitwillcometopass)saveapassingthought,andwearenotatallsure."Andtheevil(cones-quences)ofwhattheydidshallbecomemanifesttothemandthatwhichtheymockedshallencompassthem(45:32-33).Andhadthosewhoareunjustallthatisintheearthandthelikeofitwithit,theywouldcertainlyofferitasransom(tobesaved)fromtheevilofthepunishmentontheDayofResurrection;andwhattheyneverthoughtofshallbecomeplaintothemfromAllãh.Andtheevil(consequences)ofwhattheywroughtshallbecomeplaintothem,andtheverythingtheymockedatshallbesetthem(39:47-48).

Theexegeteshaveexplainedtheverse:"Nay,whattheyconcealedbefore…"invariousways;andtheauthorofal-Manãrhasdescribedninesuchexplanations.Hesays:

"Therearemanyviewsaboutit:

"First:Itistheirevildeedsanduglyabominationswhichappearedtothemin

theirscrollsofdeeds,andtheirlimbsandorganstestifiedforit.

"Second:Itistheirdeedswhichtheyusedtoforgeandthoughtthattheycontaintheirfelicity;however,Allãhwillmakethemnullandvoid.

"Third:Itistheirdisbeliefandtheirrejectionwhichtheyhadhiddeninthenextworldbeforetheyweremadetostandbythefire;asAllãhhasquotedthemassaying:Thentheirexcusewouldbenothingbutthattheywouldsay:"ByAllãh,ourLord,wewerenotpolytheists."

"Forth:ItisthetruthorthebeliefwhichtheywerehidingandconcealingbyshowingthedisbeliefanddenialinenmityoftheMessengerandbecauseofarrogance.ThisisapplicabletothemostextremeofthosewhodisbelievedfromamongstthearrogantenemiesaboutsomeofwhomAllãhhassaid:Andtheydeniedthemunjustlyandproudlywhiletheirsoulshadbeenconvincedofthem[27:14].

"Fifth:Itisthetruthwhichtheleaderswerehidingfromtheirfollowers–thetruthbroughtbytheMessengersfinallywasmanifesttothefollowerswhoimitatedthem;andofthiswaswhatsomepeopleoftheBookconcealedofourHolyProphet(s.a.‘a.w.a.)'smessenger-ship,andhisattributesandhisgoodnewsgivenbytheirprophets.

"Sixth:Itiswhatthehypocriteswerehidinginthisworld–theyconcealeddisbeliefandshowedfaithandIslam.

"Seventh:Itmeanstheresurrectionandtherecompense,andincludedinitisthepunishmentofthefire;andtheirconcealingitmeansrejectingit;andthisisthebasicmeaningoftheroot,k,f,r.

"Eighth:Thespeechcontainsanomittedconstructstate,i.e.appearedtothemtheevilconsequenceofwhattheyusedtohideofdisbeliefandsins,anddescendedtothemitspunishment.So,theyshowedtheirdiscomfortandvexation,andwishedtogetfreefromitbyreturningtotheworldinorderthattheywouldleavewhatlackoffaithanddenialofdivinecommunicationshaveledthemto;justasamanwhomanincurablediseasehasputinagonywishesfordeathsothatitwouldfreehimfromagony,notthatitisdesirableinitself."

"Wedonotpreferanyoftheseopinions;rathertheopinionprefer-ableinour

viewsisthelastoneandthatis:Ninth.Onthatday,allthosedisbelieversandtheirilkwillfindmanifestwhattheyusedtohideintheworld–thatwhichwasrepugnantinhiseyesorintheeyesofthosefromwhomhewashidingit."11

Then[theauthorofal-Manãr]hasexpandedthetalkindetailstoincludetheleadersofdisbelieversandtheirfollowersaswellasthehypocritesandprofligates,fromamongthosewhoindulgeinabomin-ationandhideitfromthepeople,orneglecttheobligatorydutiesandputforwardfalseexcusesandhidethereality.

Bylookingatthepreceptswehaveputforwardandmeditatingonthem,youwillclearlyseethedefectsofalltheseopinions,soweshallnotdiscussthemneedlessly.

TheDivineWord:"andiftheyweresentback,theywouldcertainlygobacktothatwhichtheyareforbidden",isareminderthattheywoulddowhatwassettledintheirsoulsofthecontemptibletraitsinthislife.Whatwouldincitethemtodesiretoreturntothisworld,andtobelieveinthecommunicationsofAllãhandtoenterintothefoldofthebelievers?ItwouldbetheappearanceofthetruthwhichtheyhadneglectedincludingallthatitentailsofthechastisementontheDayofResurrection;anditiswhatisdemandedbythenextworldwhichentailstheclearappearanceoftheunseenreality.Andiftheyweretoreturntothisworld,theywouldbegovernedbytherulesofthislife,andthecurtainsofunseenwouldbeletdownonthem.Theywouldreturntotheirfreewill,accompaniedbythedesireofthesoul,

____________________________________________________11Seeal-Manãr,vol.7,p.353.(ed.)

whisperingoftheSatan,naturaldispositionofthehumans,andthearroganceandtheoppression;thustheywouldreturntotheiroriginalpolytheismandenmityoftruth.Itwillbesobecausewhathadurgedthemtotheoppositionoftruthandthedenialofthedivinecommuni-cationswhentheywereintheworld,isnowasitwasthen,ifwesupposethattheyarereturnedtothisworldafterbeingraisedup;sothesamerulewillapplywithoutanydifference.

AndHisWord:"andmostsurelytheyareliars,"i.e.intheirwishthat:"Would

thatweweresentback,andwewouldnotrejectthecommunicationsofourLordandwewouldbeofthebelievers."Althoughexpressionofawishisnotaninformationwhichcouldbeclassifiedastrueorfalse,butwhentheysaid,"wouldthatweweresentbackandwewouldnotreject…",itwasasthoughtheysaid,'AllãhreturnustotheworldandifHereturneduswewouldnotreject'–markthattheydidnotsay,wereturnandwewillnotreject–theirtalkcontainedarequestandapromise:requesttobereturnedandpromiseofbeliefandgooddeeds,asHehasclearlymentioneditinHisWord:AndcouldyoubutseewhentheguiltyshallhangdowntheirheadsbeforetheirLord:"OurLord!Wehaveseenandwehaveheard,thereforesendusback,wewilldogood;surely(now)wearecertain(32:12)."andtheyshallcrythereinforsuccour:"OourLord!Takeusout;wewilldogooddeedsotherthanthosewhichweusedtodo(35:37)."

Inshort,theirword:"Wouldthatweweresentback,andwewouldnotreject…",istantamounttosaying:'OourLord!Returnustotheworld,wewillnotrejectYourcommunications,andwewillbeofthebelievers.'Fromthisangle,itissubjecttotruthandfalsehood,andsoitisokaytocountthemasliars.Also,probablytheyhavebeencalledliarsinrelationtotheirwish,i.e.,theirhopeandwishprovedfalse,asitdidnottakeplaceinreality,astheysay;yourhopeprovedfalse,foramanwhowisheswhatisnotattained.

Somepeoplehavesaidthatitmeanstheirfalsityinallthattheyspeakaboutthemselvesthattheywouldfindtherealityandbelieveintruth–butitisasyousee[notworthyofconsideration].

QUR’ÃN[6:29-30]:Andtheysay:"Thereisnothingbutourlifeofthisworld,andweshallnotberaised."AndcouldyouseewhentheyaremadetostandbeforetheirLord.Hewillsay:"Isnotthisthetruth?"Theywillsay:"Yea,byourLord!"Hewillsay:"Tastethenthechastisementbecauseyoudisbelieved."

TheseversesdescribetheiropendenialofresurrectionandwhatitentailsofofferingthetestimonyonDayofResurrectionandtheiracknowledgementofwhattheywererejecting.Theidolatersusedtodenyresurrection,asAllãhhasquotedthemseveraltimesinHisspeech;andtheirbeliefinintercessionofthepartnerswasrelatedtotheworldlyaffairsonly–thattheybroughtbenefitstothemandavertedharmfulandperilousthingsfromthem.

So,HisWord:"Andtheysay:'Thereisnothingbutourlifeofthisworld…',"quotetheirdenial,thatthereisnolifeexceptourlifeofthisworld,thereisnolifeafterthat,andwewillnotberaisedafterdeath.Andthewords:"AndcouldyouseewhentheyaremadetostandbeforetheirLord,"islikeitsreply.ItexplainstotheHolyProphet(ṣ.a.‘a.w.a.),theresultoftheirwords:"Thereisnothingbutourlifeofthisworld,andweshallnotberaised,"inthestyleofwish(asisclearfrom:"Andcouldyousee…").Theywillcertainlyverifywhattheyweredenying,andacknowledgewhattheywererejectingbysaying:"andweshallnotberaised."ThisistohappenwhentheyshallbemadetostandbeforetheirLord,andtheyshallclearlyseethemeeting,aboutwhichtheyweretoldintheworld,i.e.,theyweretoberaisedafterdeath.So,theyacknowledgeitaftertheyhaddenieditintheworld.

ItappearsfromabovethatAllãhhasexplainedthe'raisingup'intheverse:"andcouldyouseewhentheyaremadetostandbeforetheirLord,"with'meetingofAllãh';anditissupportedbytheexpressioninthenextverse:TheyarelosersindeedwhorejectthemeetingofAllãh,untilwhentheHourcomesuponthemallofasudden…,whereHehaschangedthegathering,raisingupandresurrectionmentionedearlierwithmeetingandthenmentionedtheHour,i.e.,theHourofmeeting.

Also,HisWord:"Isnotthisthetruth?"i.e.'Isnottheraisingup,(whichyourejectedintheworld,anditismeetingofAllãh)thetruth?'"Theywillsay:'Yea,byourLord!'Hewillsay:'Tastethenthechastisementbecauseyoudisbelieved',"andhidit.

QUR’ÃN[6:31]:TheyarelosersindeedwhorejectthemeetingofAllãh;untilwhentheHourcomesuponthemallofasuddentheyshallsay:"Oourgriefforourneglectingit!"Andtheyshallbeartheirburdensontheirbacks;nowsurelyevilisthatwhichtheybear:

Theauthorofal-Majma‘says:"Everythingwhichcomessuddenlyisbaghtah();itissaid:Theaffaircamesuddenly,comessuddenly,comingsuddenly."ar-Rãghibsaidinal-Mufradãt:"al-hasr( رسحلا )meansremovingtheclothfromwhatitcovers;itissaid:'Iremoved(cloth)fromarm,';al-hãsir( رسا حلا )meanstheonewhodoesnotwearcoatofmail,norhelmet;al-mihsarah() ةرسحملا

meansabroom;…al-tãsirmeansfatigued(becausehispowersareexposed)…al-hasrah() ةرسحلاmeansgriefonwhatislost,remorseonit;itisasthoughtheignorancewasremovedfromhimwhichhadledhimtocommitthatmistake;orweakenedhispowersbyexcessivegrief;orhewastoofatiguedtomakeuphisdeficiency."

Andhesaid:"al-Wazar( رزولا )meansplaceofrefugeinamountain;Allãhsays:Bynomeans!Thereshallbenoplaceofrefuge!WithyourLordaloneshallonthatdaybetheplaceofrest[75:11-12].Andal-wizr( رزولا )meansheavyload,likeningittotheloadofmountain;anditisusedtodenotesinjustasitisalsodescribedasath-thiql( لقث لا )meansheavyload;Allãhhassaid:Thattheymaybeartheirburdensentirely…(16:25);andalsoHehassaid:Andmostcertainlytheyshallcarrytheirownburdens,andotherburdenswiththeirownburdens(29:13)."

Theverseshowsanotherconsequenceoftheirdenialofbeingraisedup,anditisthattheHourwilltakethemallofasudden.So,theyshallcryoutwithgriefontheirnegligenceofit,andtheirloadswillappearbeforethemandsinswhichtheywillcarryontheirbacks;anditwillbethemostdifficultandmostperilousconditionofman.Well,howeviliswhattheyshallbebearingandcarrying–aheavyloadorasin,ortheconsequencesofthesin.

Theverse:"TheyarelosersindeedwhorejectthemeetingofAllãh;"isastheresultemanatingfromtheDivineWord:Andtheysay:"Thereisnothingbutourlifeoftheworld,andweshallnotberaised."AndcouldyouseewhentheyaremadetostandbeforetheirLord.Hewillsay:"Isnotthisthetruth?"Theywillsay:"Yea,byourLord!"Hewillsay:"Tastethenthechastisementbecauseyoudis-believed."ItisbecausetheyexchangedcomfortofthenextworldandhappinessofthemeetingofAllãhwithdenialofresurrectionandtheresultingpainfulchastisement,andclearlyitwasalosingdeal.

QUR’ÃN[6:32]:Andthisworld'slifeisnaughtbutaplayandanidlesport;andcertainlytheabodeoftheHereafterisbetterforthosewhoarepious;doyounotthenunderstand?:

Thisistheconclusionofthediscussion.Allãhdescribesinittheconditionofthetwolivesofthisworldandthenext,andcomparesbetweenthem.Thisworld's

lifeisaplayandidlesportandnothingelse,becauseitrevolvesaroundachainofreflectivebeliefsandimaginativeaims,asaplayrevolvesaroundthem–soitisaplay.Henceitdeflectsman'sattentionfromtheimportantlifeofthenextworldwhichistherealandenduringlife–soitisanidlesport.Sincethenextworld'slifeisrealandenduring,itisgood,andnoneshallgetitexceptthepiousones–soitisbetterforthem.

TRADITIONS

1.HishãmibnSãlimnarratesfromAbū‘Abdillãh[aṣ-Ṣãdiq](‘a.s.)thathesaid:"SurelyAllãhwillgoonforgivingontheDayofResurrectiontosuchanextentwhichwillnotcomeintoanyone'smind,untilthepolytheistswillsay:'ByAllãh,ourLord!Wewerenotpolytheists.'"(at-Tafsir,al-‘Ayyãshī)[Theauthorof]Majma‘u'l-bayãnwritesabouttheverse:Thentheir'fitnah'wouldbenothing…,thatitmeans:their'excuse'.HewritesthatthishasbeennarratedfromAbū‘Abdillãh(‘a.s.).

[OnFaith(īmãn)ofAbuTãlib(‘a.s.)]

2.al-QummīwritesabouttheDivineWord:Andtheyprohibit(others)fromitandgofarawayfromit,that'theyprohibit'referstotheHãshimiteswhohelpedtheMessengerofAllãh(s.a.‘a.w.a.)andpreventedtheQuraysh(fromharminghim),andwhowentfarawayfromhimanddidnotbelieveinhim.(at-Tafsir)

Theauthorsays:Thistraditionisneartowhathasbeennarratedfrom‘Aṭã’andMuqãtilthatitreferstoAbūṬãlib,theuncleoftheHolyProphet(s.a.‘a.w.a.)asheusedtoholdbacktheQurayshfromtheHolyProphet,andtokeephimselfawayfromtheHolyProphetwhilehedidnotbelieveinhim.Butthecontextdoesnotagreewithitsinceapparentlythepronoun[fromit]intheversereferstotheQur’ãn,nottotheHolyProphet(s.a.‘a.w.a.).Moreover,thetraditionsquotedthroughtheAhlu'l-Bayt(‘a.s.)aboutAbūṬãlib'sfaith(imãn)aretoonumerous.

3.Itisquotedinal-Majma‘:"Theconsensus(ijmã‘)ofAhlu'l-Bayt(‘a.s.)for

imãn(faith)ofAbūṬãlibisafact,andtheirconsensusissufficientproof(ḥujjah)becausetheyareoneofthetwoweightythingstheHolyProphet(s.a.‘a.w.a.)orderedtoholdfasttotheminhiswords:'Solongasyoushallholdfasttothemyouwillnevergoastray.'"(aṭ-Ṭabrisī)

Thisisalsoprovenfromwhat[‘Abdullãh]Ibn‘UmarhasnarratedthatAbūBakrbroughthisfather,onthedayoftheconquest(ofMecca),totheMessengerofAllãh(ṣ.a.‘a.w.a.),sohe(theHolyProphet)said:"Whydidn'tyouleavetheoldmansothatIshouldhavecometohim?"–andhewasblind.AbūBakrsaid:"IwishedthatAllãh,theSublime,shouldgivehimreward.IswearbyHimwhohassentyouwithtruththatcertainlyIwashappierwithAbūṬãlib'sIslamthanwithmyfather'sIslam,asIsoughtwithitdelightofyoureyes[i.e.yourpleasure]."TheHolyProphet(ṣ.a.‘a.w.a.)said:"Youareright."

Also,aṭ-ṬabarīnarratesthroughhischainthatwhenthechiefsoftheQurayshsawhowAbūṬãlibdefendedtheHolyProphet(s.a.‘a.w.a.),theycametohiminagroupandsaid:"WehavebroughttoyoutheheroofQurayshinbeauty,magnanimityandgallantry,‘Ammãrahibnal-Walīd;wewillgivehimtoyouandyougiveusyournephewwhohasdividedourcommunityandmadeafoolofourunderstandingsothatwemaykillhim."AbūṬãlibsaid:"Youhavenotbeenjusttome.YouaregivingmeyoursonsothatIshouldfeedhim,andIgiveyoumysonsothatyoushouldkillhim;rathereveryoneofyoushouldbringhissonsothatIshouldkillhim."Andhesaid:

"WedefendedtheMessenger,theMessengeroftheKing[God],withbright[swords]whichradiatelikelightening.IdefendandprotecttheMessengeroftheKing,protectionofaguardianwhoisaffectionatetohim."

AndhissayingsandpoemsdeclaringhisIslamarenumerousandwell-knownbeyondenumeration.Amongthatishissaying:

Didn'tyouknowthatwehavefoundMuhammad,aprophetlikeMusã,itiswritteninearlierbooks?IsnotourfatherHãshimwhowascourageous,andenjoinedhissonstofightandwagewar?

Andhissayinginaqaiddah:AndtheysaidtoAhmad,youareaman,

ofcontrarylanguage(and)weakcause.Well,certainlyAḥmadhasbroughttothem,truth,andhasnotbroughttothemalie.

Andhisstatementregardingthematterofthe'document'12anditisamongthemiraclesoftheHolyProphet(s.a.‘a.w.a.):Certainlytherewasalessonintheaffairofthedocument,whenamanwhowasnottherewillbetoldhewillbeastonished.Allãherasedfromittheirdisbeliefandrefractorinessandwhatenmitytheyhadshownagainstthespeakingtruth.Andthesonof‘Abdullãhbecameconfirmedamongus,atthewrathofourpeople,heisblameless.

Andhissayinginaqaiddahtohisbrother,Ḥamzah,exhortinghimtofollowtheHolyProphetandtobepatientinhisobedience:Besteadfast,OAbuYa‘lã,inthefaithofAhmad;showforthyourfaith;mayyoubestrengthenedinyourresolve!Itmademegladwhenyousaidthatyouareamanoffaith!BethenatruesupporteroftheMessengerofAllãhinAllãh'scause.

Andhissayinginaqaiddah:IshallbesteadfastinthehelpoftheProphet,Muhammad,Ishallfightinhisdefencewithspearandthetroops.Also,hissayingurgingNegustosupporttheProphet(s.a.‘a.w.a.):Know,OKingofAbyssinia,thatMuhammadisaprophetlikeMūsãandMasīḥsonofMaryam.Hebroughtguidancesimilartowhattheybrought,andall(ofthem)byorderofAllãhguideandprotect.Concerninghim,youreciteitinyourownscriptures,atrueaccountitis,notafantastictale.SodonotsetupequalswithAllãhandacceptIslam,forthewayoftruthisnotobscuredindarkness."Andhissayinginhiswill,whendeathhadreachedhim:IenjointohelptheProphetwhosepresenceisgood.Myson‘Ali,andelderofthegroup‘Abbãs;andḤamzahthelionwhodefendshisreality;

____________________________________________________12Editor'sNote:Asthefinalstrategy,theQurayshputimposedasocio-

economicboycottagainsttheclansofHãshimandMuṭṭalib.ThedocumentofboycottwaswrittenandhungintheKa‘bah.AbūṬãlibtookthetwoclanstothemountaintrailknownasShi‘bAbūṬãlibandspentthreeyears.Thishappenedinthe7thyearofthePropheticmission.Onlytwiceayear,inmonthsofRajabandDhu'l-ḥijjah(whenviolencewasataboo),didtheydaretocomeoutfromtheShi‘b.Thenoneday,theProphetofIslamsaidtoAbūṬãlib,"IhavebeeninformedbyAllãhthattheagreementoftheQuryashhasbeeneatenupbyinsects,andnowritinghasbeenleftexceptthenameofAllãh."AbūṬãlibbelievedinhisnephewandcametotheQurayshandchallengedthemtocheckthedocument.Whentheylookedintoit,theyfoundthewordsoftheHolyProphettobetrue.Thisishowthesocio-economicboycottcametoitsend.

andJa‘far,thattheyshouldrepulsethepeoplefromhim.Maymymother,andwhatshegavebirthto,bemadeyourransominhelpingAḥmadasshieldsagainstthepeople.

Andsimilartothesepoemsarewhatisfoundinhiswell-knownqaṣīdahs,andenjoinmentsandlecturesquotingwhichwillmakethebooktoolengthy.

AndthemainproofsofthosewhosaythatAbūṬãlibhadnotacceptedIslamaresometraditionsnarratedthroughtheSunnīchains.Ontheoppositesidearetheconsensus(ijmã‘)ofAhlu'l-Bayt(‘a.s.)andsometraditionsnarratedthroughtheSunnīchainsandhispoemsnarratedfromhim.Andeverypersonmaychoosewhathelikes.

4.KhãlidhasnarratedfromAbū‘Abdillãh(‘a.s.)thathesaid:andiftheyweresentback,theywouldcertainlygobacktothatwhichtheyareforbidden,surelytheyarecursedinorigin.(at-Tafsir,al-‘Ayyãshī)

5.‘Uthmãnibn‘Īsãnarratesfromsomeofhiscompanionsfromthe(same)Imãm(‘a.s.)thathesaid:"SurelyAllãhsaidtowater:'Besweetanddelicious,IshallcreatefromyouMygardenandpeopleofMyobedience;'andHesaidto(another)water:'Besaltyandbitter,IshallcreatefromyouMyfireandpeopleofMydisobedience.'ThenHemadebothwatersflowontheearth,thenHetookahandfulinHishandanditwastherighthand,thenHecreatedthemacreationliketinyparticles,thenHemadethemwitnessesontheirownselves:'AmInot

yourLord,andisnotMyobedienceincumbentuponyou?'Theysaid:'Certainly.'ThenHesaidtothefire:'Befire',andlo!Itbecameflamingfire;andHesaidtothem:'Falldowninit';sosomerushedtoit,somedelayedinrushingtoitandsomedidnotleavetheirplace,butthenwhentheyfeltitsheat,theyreturned,andnoneofthementeredit.

ThenHe[again]tookahandful[theearth]inHishand,andcreatedthemacreationliketinyparticleslikethose,thenmadethemwitnessesontheirownselvesasHehaddonewiththoseothers;thenHesaidtothem:Falldownintothisfire;someofthemdelayed,someothersranfastandsomepassedonliketwinklingofaneye;sotheyallfellinit.ThenHesaid:Comeoutofitsafe,sotheycameoutandnothinghadafflictedthem.

"Thentheotherssaid:'OourLord!Forgiveus;weshalldoastheyhavedone.'Hesaid:'Iforgiveyou.'Sosomeofthemranfastandothersdidnotleavetheirplaces,astheyhaddonethefirsttime.SothisistheWordofAllãh:andiftheyweresentback,theywouldcertainlygobacktothatwhichtheyareforbidden,andmostsurelytheyareliars."(at-Tafsīr,al-‘Ayyãshī)

Theauthorsays:Thisandtheprecedingnarrationareamongthetraditionsofthetinyparticles.13ItsfulldiscussionwillcomeinSuratu'l-A‘rãf(TheElevatedPlaces),undertheverse:AndwhenyourLordbroughtforthfromthechildrenofAdam,fromtheirbacks,theirdescendants,andmadethembearwitnessagainsttheirownsouls:"AmInotyourLord?"Theysaid:"Yes!Webearwitness."[7:172]

Thegistofitisthatasthesystemofrewardandpunishmentinthenextworldhasfullconnectionwiththelifebeforeit,i.e.,withthelifeofthisworldfromtheperspectiveofobedienceanddisobedience,inthesamewaytheobedienceanddisobedienceofthisworldhasfullconnectionwithanotherearlierlife,relativelyspeaking,andthatistheworldoftinyparticles.

So,theImãm'swordinthetradition,"SothisisthewordofAllãh:Andiftheyweresentback,theywouldcertainlygoback…"meansthatiftheyweresentbackfromthecourtyardofthegatheringplacetotheworld,theywouldcertainlygobacktowhattheyhadbeenforbidden,andmostsurelytheyareliarsrightfromtheworldoftinyparticlesbecausetheyspokeliebeforeAllãhinthatworld.ThisisexactlywhattheImãm(‘a.s.)'swordinthefirsttraditionmeans:andiftheyweresentback,theywouldcertainlygobacktothatwhichtheyare

forbidden,surelytheyarecursedinorigin,i.e.,intheworldoftinyparticles,becausetheyspokelieinit.

Accordingly,thesetwotraditionscontainafourthwayoftheverse'sexplanation,otherthanthethreeexplanationsgivenearlier.

6.A‘mashnarratesfromAbūṢãliḥ,fromtheHolyProphet(s.a.‘a.w.a.)thathesaidabouttheDivineWord:Oourgriefforourneglectingit…ThepeopleoftheFirewillseetheirplacesinthegarden,thentheywillsay:"Oourgriefforourneglectingit."(Majma‘u'l-bayãn)

_____________________________________________________13Editor'snote:‘Ãlamu'dh-dharr,translatedhereas'thetinyparticles',referstotheprimordialformofexistencewhichwaspurelyspiritual.

Weknowindeedthatwhattheysaycertainlygrievesyou,butsurelytheydonotcallyoualiar;buttheunjustdenythecommunicationsofAllãh(33).Andcertainlymessengersbeforeyouwererejected,buttheywerepatientonbeingrejectedandpersecuteduntilourhelpcametothem;andthereisnonetochangethewordsofAllãh,andcertainlytherehascometoyousomeinformationaboutthemessengers(34).Andiftheirturningawayishardonyou,thenifyoucanseekanopening(togodown)intotheearthoraladder(toascentup)toheavensothatyoushouldbringthemasignandifAllãhhadpleasedHewouldcertainlyhavegatheredthemallonguidance,there-forebenotoftheignorant(35).Onlythoseacceptwholisten;and(asto)thedead,Allãhwillraisethem,thentohimtheyshallbereturned(36).

COMMENTARY

TheseversesintendtoconsoletheHolyProphet(s.a.‘a.w.a.)againsttheoffensiveaccusationsofthepolytheistsregardinghismission,andtoplacatehissoulwiththepromiseofdefinitevictory,andtoexplainthatthereligiouscallisbasedonhumanfreewill:whoeverwants,hewouldbelieveandwhoeverwants,hewoulddisbelieve;becausedefinitedivinepowerandwilldonotinterfereinittocompelthemtoacceptit;andifAllãhhadpleased,Hewouldcertainlyhavegatheredthemallonguidance.

QUR’ÃN[6:33]:Weknowindeedthatwhattheysaycertainlygrievesyou,butsurelytheydonotcallyoualiar;buttheunjustdenythecommunicationsof

Allãh:Qad(),initspasttense,denotesdetermination;and,infuturetense,denotesdiminution,andsometimesitdenotesdeterminationalso,andthisisthemeaningintendedinthisverse.Ḥazanaandaḥzana( نز ،ح نز حأ )bothhavesamemeaning:togrieve;andithasbeenrecitedinbothways.

HisWord:lãyukadhdhibinaka( كنو ='theydonotcallyoualiar'),withadoublingsign,isalsorecitedwithitaslãyukdhibinaka(apparentlyfa(ف)in" مه نإف =butsurelythey…"isforseparatingitfromtheprevioussentence.Apparently,themeaningis:'Weknowindeedthattheirtalkcertainlygrievesyou,butitshouldnotgrieveyou,becausetheirdenialdoesnotreturntoyousinceyoudonotinviteexcepttowardsUs,andyouhavenoroleinitexcepttoconveythemessage;rathertheyarebeingunjusttoOurversesandrejectthem.'

Thecontentofthosefourversesgivesthemeaningofthedivinewords:Andwhoeverdisbelievesletnothisdisbeliefgrieveyou;toUsistheirreturn,thenwillWeinformthemofwhattheydid;surelyAllãhistheKnowerofwhatisinthebreasts(31:23).Thereforeletnottheirspeechgrieveyou;surelyWeknowwhattheydoinsecretandwhattheydoopenly(36:76);andothersuchverseswhichwererevealedfortheconsolationoftheHolyProphet(s.a.‘a.w.a.).Thisexplanationisbasedontherecitalofthetermwith(nunnation)thedoublingsign.

Butbasedontherecitalwithoutthedoublingsign,itwouldmean:Don'tbegrievedbecausetheydon'tdefeatyoubyprovingyourlieinwhatyoucallthemto,andtheydon'trefuteyourproofwithacounterproof.They,infact,arebeingunjusttothedivinecommunicationbyrejectingit,andtoAllãhistheirreturn.

Also,HisWord:"buttheunjustdenythecommunicationsofAllãh".Theapparentstyleofspeechdemandedthatitweresaid:'butthey…'[insteadof'buttheunjust…'].Yettheuseofthenouninplaceofpro-nounaimsatshowingthattheirdenialemanatesfromtheirinjustice,notfromignoranceorothershortcomings;itisonlybasedontrans-gression,rebellionandhaughtiness,andAllãhwillsoonraisethem,thentheywillreturntoHim[andHewilldealwiththemaccordingly].Itisforthisreasonthatthestylehaschangedfromfirstpersontothethird,anditsays,'thecommunicationsofAllãh',insteadof'Ourcommunications',inordertoshowthatthisbehaviouroftheirsisinopposition

ofthepositionofdivinity,anditisapositionthatnothingcanstandtoit.

***Theversehasbeenexplainedinotherwaystoo:

One:Themajorityhavesaidthatitmeans:Theydonotcallyoualiarasabeliefintheirhearts;rathertheydisplaythatdenialbytheirmouthsoutofobstinacyonly.

Two:Theydonotcallyoualiar,rathertheycallMealiar,becausedenyingyouactuallyreturntoMe,andyouarenotanexclusivetargetforit.Thisexplanationisotherthanwhatwehavedescribedearlier,althoughitisneartoit.Thesetwointerpretationsarebasedontherecitalwithdoublingsign.

Three:Theydidnotfindyoualiar.[It'slike]theArabs'saying:Wefoughtthemandwedidnotfindthemcowards.

Thetrueinterpretationiswhatwassaidearlier.

QUR’ÃN[6:34]:Andcertainlymessengersbeforeyouwererejected,butcertainlytheywerepatientonbeingrejectedandpersecuteduntilOurhelpcametothem;andthereisnonetochangethewordsofAllãh,andtherehascometoyousomeinformationaboutthemessengers:

ItguidestheHolyProphet(ṣ.a.‘a.w.a.)tothewayofthepastprophets,anditisthewayofexercisingpatienceinthecauseofAllãh;andAllãh,theSublime,hassaid:ThesearetheywhomAllãhguided,thereforefollowtheirguidance(6:90).

AndHisWord:"untilOurhelpcametothem",describethegoodresultoftheirpatience,andpointtotheDivinepromiseofthehelp.Also,inHisSaying:"andthereisnonetochangetheWordofAllãh",emphasizethepromisementionedintheprecedingspeechandsolidifyit.Italsopointstowhathasbeendescribedin58:21:Allãhhaswrittendown:"Iwillmostcertainlyprevail,IandMymessengers;"andin37:171-2:AndcertainlyOurwordhasalreadygoneforthinrespectofOurservants,themessengers:Mostsurelytheyshallbetheassistedones.

Thephrase:"nonetochange"in"andthereisnonetochangetheWordofAllãh"negatesanysupposedelementofchangewhetheritbefromAllãh'sside(inthe

sensethatHiswillchangesaboutadecisionbyerasingitafterhavingwilleditorcancelsitafterconfirmingit)orfromsomeoneelse'sside(inthesensethattheotherovercomesHimandsubduesHimtodocontrarytowhatHehadwishedsothatHeweretochangewhatHehadconfirmedandtoalteritinonewayoranother).

ItappearsfromitthatthesewordsaboutwhichAllãhhassaidthattheyareunchangeablethingsbeyond'thetabletoferaserandaffirmation'.14So,thewordofAllãh,thespeechofAllãhandthepromiseofAllãhintheQur’ãnicusagemeanthedefiniteconclusionwhichdoesnotacceptanychange.Allãhsays:Hesaid:"ThetruththenisandthetruthdoIspeak…"(38:84).…andAllãhspeaksthetruth;(33:4).NowsurelyAllãh'spromiseistrue(10:55).Allãhwillnotfailin(Hispromise),(39:20).Adetaileddiscussionaboutthemeaningof"WordofAllãh"andsimilarphraseswasgivenundertheverse:…amongthemaretheytowhomAllãhspoke…(2:253).

Thewordsattheendoftheverse,"andcertainlytherehascometoyousomeinformationaboutthemessengers",affirmandofferthewitnessforthewords,"Andcertainlymessengersbeforeyouwererejected."ItispossibletoinferfromitthatthischapterwasrevealedaftersomeMeccanchapterswhichnarratethestoriesoftheprophets,likethechapters:"ash-Shu‘arã’","Maryam",etc.Anddefinitelythesechapterswererevealedafterthechapterslike:"al-‘Alaq"and"al-Muddaththir".Therefore,thischapter,"al-An‘ãm",fallsinthethirdstratumofthechaptersrevealedatMeccabeforehijrah.AndAllãhknowsbetter.

QUR’ÃN[6:35]:Andiftheirturningawayishardonyou,thenifyoucanseekanopening(togodown)intotheearthoraladder(toascendup)toheavensothatyoushouldbringthemasign…:ar-Rãghibsaid:"an-Nafaq(thepenetratingpath;thetunnelintheearth);Allãhsays:'thenifyoucanseekanopening(togodown)

______________________________________________________14Editor'sNote:Thetableoferaserandaffirmation(lawḥu'l-mahwiwa'l-ithbãt)referstothepartialknowledgethatAllãhexposestoHisangelsandselectedhumanswhoassumetheconsequenceswhicharenotdefinitive,andhencetheuseofterms'erase'and'Affirm'.Ofcourse,Allãhknowsthefinaloutcomeofallissues.

intotheearth';andfromitcomestheexpression'jerboa'stunnel(nãfiqã’),'and'thejerboadugthetunnel.'Andfromitistheterman-nifãq,anditmeansenteringthereligionfromonedoorandgoingoutofitfromanotherdoor;andaccordingly(He)hasdrawnattentiontoitwithHisWord:surelythehypocritesarethetransgressors[9:67],i.e.outofthereligion;andAllãhhasmadethehypocritesworsethanthedisbelievers,whenHesaid:SurelythehypocritesareintheloweststageoftheFire[4:145];andnayfaq(thetwostringholes)oftrousersiswell-known."

AndHesaid:"as-Sullam(ladder)thatwhichisusedtoascendhighplacesanditgiveshopeofsafety;thenitwasmadethenameofeverythingwhichisusedtoascendtoahighthinglikeacause;Allãhsays:Orhavetheythemeansbywhichtheylisten?[52:38];"…oraladder(toascendup)toheaven,"[6:35];andapoetsays:"Evenifhegotthemeanstoascendtoheavenwithaladder".

Thereplyoftheconditionalclauseintheverseisdeletedbecauseitisunderstood;theimpliedsentence(ashasbeensaid)wouldbe:Ifyoucanobtainthisandthat,thendoit.

The'sign'inthephrase:"sothatyoushouldbringthemasign",meansasignthatwouldcompelthemtobelieve.Thestatement:"Andiftheirturningawayishardonyou…",isaddressedtotheHolyProphet(s.a.‘a.w.a.)throughthewayoftheQur’ãn,whichisthebestdivinesignthatprovesthetruthfulnessofhismission,andwhosemiraculousdimensionisnearertotheirunderstandingsincethey[theArabs]wereeloquentandwise.Theversethusmeansthattheirturningawayshouldnotgrieveyouandyoushouldnottakeithard,becausethisworldisplaceoffreewill.Also,theinvitationtothetruthanditsacceptancearebasedonthepathoffreewill;andthatyoucannotobtainasignwhichwouldcompelthemtobelieve.ItissobecauseAllãhdoesnotwantfromthemafaithexceptthroughfreewill;thatiswhyHehasnotcreatedasignwhichwouldcompelthepeopletobelieveandobey.IfAllãhhadsowished,allthepeoplewouldhaveenteredintothetruefaith;andsoallthesedisbelieverswouldhavejoinedthegroupwhichbelievesinyou.So,youshouldnotbeworriedorconcernedattheirturningaway,lestyoubeamongthosewhoareignorantofthedivinecognition.

Someonehassuggestedthat:"youshouldbringthemasign"meansasignbetterthantheoneWehavesentyouwith,i.e.theQur’ãn.Butitdoesnotagreewiththecontext,andespeciallythewords:andifAllãhhadpleasedHewouldcertainlyhavegatheredthemallonguidance[6:35],asitclearlypointsto

compulsion.

ItappearsfromthisthatthepleasureheremeansthatAllãhwouldwillforthemtobeguidedtofaithinawaythattheywouldbeforcedtoacceptit,andthiswouldnegatetheirfreewill.Thisiswhattheapparentcontextofthenobleversedemands.

ButAllãh,theBlessed,inothersimilarversesinHisBookhasnotbasednegationofHiswillonnecessityofcompulsion.AsHesays:AndifWehadpleasedwewouldcertainlyhavegiventoeverysoulitsguidance,buttheword(whichhadgoneforth)fromMewasjust:"Iwillcertainlyfillhellwithjinnandmentogether."(32:13).HepointswithittoHissimilarstatement:Hesaid:"ThetruththenisandthetruthdoIspeak:ThatIwillmostcertainlyfillhellwithyouandwiththoseamongthemwhofallowyou,all;"(38:84-85).Thus,theAlmightyhasclarifiedthatthenegationofHiswillaboutguidingthemallisactuallybasedonHiswillwhichHedecreedwhentheSatansworeagainstHimthathewillmisguideallofthemexceptthoseofHisservantswhoarepurifiedones.

Andthefirmdecisionhasbeenascribedinanotherplacetotheirgoingastray.AllãhsaysinthestoryofAdamandtheSatan:Hesaid:"MyLord!BecauseThouhastmademestrayfromtherightway,Iwillcertainlymake(evil)fair-seemingtothemonearth,andIwillcausethemalltodeviate,exceptThyservantsamongthem,thedevotedones."Hesaid:"ThisisarightwaywithMe.SurelyasregardsMyservants,youhavenoauthorityoverthemexceptthosewhofollowyouofthedeviators.Andsurelyhellisthepromisedplaceofthemall;"(15:39-43).AndSatantoodoesascribeittothemasAllãhhasquotedhistalktothemontheDayofResurrection:AndtheSatanshallsayaftertheaffairisdecided:"SurelyAllãhpromisedyouthepromiseoftruth,andIgaveyoupromisethenfailedtokeepthemtoyou,andIhadnoauthorityoveryou,exceptthatIcalledyouandyouobeyedme,thereforedonotblamemebutblameyourselves:Icannotbeyouraider(now)norcanyoubemyaiders;surelyIdisbelievedinyourassociatingme(withAllãh)before;"(14:22).

Theversesshowthatsins,includingpolytheism,leadtoman'sdeviation,andthedeviationinitsturnendsatthemanhimself.ItisnotagainstwhatappearsfromotherversesthatthemanhasnowillexceptwhenAllãhpleasesforhimtohaveawill,asHesays:Surelythisisareminder,sowhoeverpleasestakestohisLordaway.AndyoudonotpleaseexceptthatAllãhplease(76:29-30).Itisnaughtbutareminderfortheworlds,forhimamongyouwhopleasestogostraight.

AndyoudonotpleaseexceptthatAllãhplease,theLordoftheworlds(81:27-29).

So,althoughthewillofthemandependsonthewillofAllãh,theBlessed,initsmaterialization,yetAllãh,theBlessed,doesnotaffirmanywillfortheman,exceptwhenhebecomesreadyforitthroughthegoodnessofhisinnerselfandisexposedtothedivinemercy.Allãhsays:"…andguidestoHimselfthosewhoturn;"(13:27),i.e.toHim.Andasforatransgressor,whoseheartisdeviated,whoclingstotheearthandisinclinedtodeviation,AllãhdoesnotwishhisguidancenordoesHeengulfhimwithHismercy,asHesays:HecausesmanytoerrbyitandmanyHeleadsarightbyit,butHedoesnotcausetoerrbyit(any)exceptthetransgressors(2:26).…butwhentheyturnedaside,Allãhmadetheirheartsturnaside…(61:5).AndifWehadpleased,Wewouldcertainlyhaveexaltedhimthereby;butheclungtotheearthandfollowedhislowdesire(7:176).

Inshort,thereligiouscalldoesnotproceedexceptonthewayoffreechoice;anddivinecommunicationsdonotdescendexceptwithconsiderationoffreechoice;andAllãhdoesnotguidetowardsHim-selfexcepthimwhoisexposedtoHismercyandisreadyforHisguidancethroughthepathoffreewill.

Withthisexplanationanotherdifficultproblemissolved:WeagreethatifAllãhweretosendasignwhichwouldforcethemtobelieveandcompelthemtoacceptthereligiouscall,itwouldbecontrarytothebasisofthefreewillonwhichthestructureofreligiouscallstands.However,whyitisnotpossibleforAllãhthatHeshouldwishbeliefforallthepeople,inthesamewayasHewishesthebeliefofthosewhohaveacceptedthefaith,sothatasignshouldcomedowntoleadthemtotheguidanceandcovertheminfaith,withoutnegatingwithittheirfreewillandtheirindependenceinaction.

Bylookingattheissueperse,althoughitispossiblebutitiscontrarytothegeneralsystemintheworldofcauseandeffect,andthesystemofabilityandmunificence.Guidanceisextendedtohim,whofearsAllãhandpurifieshissoul,and:hewillindeedbesuccessfulwhopurifiesit[91:9];andmisguidanceisnotinflicteduponanyoneexceptonhimwhoturnsawayfromtheremembranceofhisLordandcorruptsthesoul:andheindeedwillfailwhocorruptsit[ibid:10].Inflictionofmisguidancemeansthatmanispreventedfromguidance.Allãhsays:Whoeverdesiresthispresentlife,WehastentohimthereinwhatWepleaseforwhomsoeverWedesire,thenWeassigntohimthehell;heshallenterit

despised,drivenaway.Andwhoeverdesiresthehereafterandstrivesforitasheaughttostriveandheisabeliever;(asfor)these,theirstrivingshallsurelybeaccepted.AlldoWeaid–theseaswellasthose–outofthebountyofyourLord,andthebountyofyourLordisnotconfined(17:18-20).So,AllãhaidseverysoulfromHisbountyaccordingtowhathedeserves;ifhewantsgoodheisgiven,andifhewantsevilheisgiven,i.e.heispreventedfromgood.IfAllãhweretowishforeveryman,behegoodorbad,thatheshouldwishgoodanddedicatehimselftofaithandpietythroughfreechoice,itwouldhavenegatedthegeneralsystemanddestroyedtheissueofthecauseandeffect.

Itissupportedbythenextverse,i.e.,theWordoftheSublime:Onlythoseacceptwholisten…,whichwillbeexplainedasfollows:

QUR’ÃN[6:36]:Onlythoseacceptwholisten;and(asto)thedead,Allãhwillraisethem,thentoHimtheyshallbereturned:Theverseelaborateswhatwasdescribedintheprecedingone:Andiftheirturningawayishardonyou,thenifyoucanseekanopening…thereforebenotoftheignorant:Inshort,youhavenoabilitytodissuadethemfromthisturningaway,norcanyougetforthemasignwhichwouldleadthemtothefaith.So,thisverseexplainsthattheyarelikethedead,theyhavenoperceptionnordotheyhear,sotheycannotperceivethemeaningofthereligiouscallnorcantheyheartheinvitationofthecaller,i.e.theHolyProphet(s.a.‘a.w.a.).

Thishugemultitudeofthepeoplewhichweseeisoftwokinds:Onegroupisaliveandtheyhear,andonlythoserespondpositivelywhodohear.Theothergroupisofthedeadoneswhodonothearalthoughtheyappearintheformofthealiveones.ThesewillhearthespeechonlywhenAllãhwillraisethem[intheHereafter];andHewillcertainlyraisethemandthentheywillhearwhattheycouldnothearinthisworld,asAllãhdescribestheircondition:AndcouldyoubutseewhentheguiltyshallhangdowntheirheadsbeforetheirLord:"OurLord!Wehaveseenandwehaveheard,thereforesendusback,wewilldogood;surely(now)wearecertain;"(32:12).

Thistalkisputforwardasanallusion:'Thosewholisten'referstothebelieversand'thedead'meansthosewhoturnawayfromacceptingthecall,betheypolytheistsorothers.IntheDivineSpeech,believershavebeenportrayedasenjoyinglifeandhearing,anddisbelievershavebeendescribedasafflictedwithdeathanddeafness,asAllãhsays:Ishewhowasdead,thenWeraisedhimtolifeandmadeforhimalightbywhichhewalksamongthepeople,likehimwhose

likenessisthatofoneinutterdarknesswhencehecannotcomeforth?(6:122).Surelyyoudonotmakethedeadtohear,andyoudonotmakethedeaftohearthecallwhentheygobackretreating.Norcanyoubeaguidetotheblindoutoftheirerror;youcannotmaketohear(anyone)exceptthosewhobelieveinOurcommunications,sotheysubmit(27:80-81).TherearemanysuchversesintheQur’ãn.

Insomepreviousdiscoursesanothermeaningfortheseattributeshasbeenrepeatedlygiven,whichthemajorityoftheexegeteshaveexplainedasallusionandsimile,andthattheymaybeinterpretedintheirrealmeaning.So,refertoit.

TheverseprovesthatAllãhwillcertainlymaketheunbelieversandthepolytheistsunderstandthetruthandmakethemhearHiscallalsointheHereafterasHemadethebelieversunderstandandhearHiscallinthisworld.So,themanbeheabelieveroranunbelievercannotescapefromunderstandingthetruth,soonerorlater.

TRADITIONS

1.Abu'l-JãrūdnarratesfromAbūJa‘far(‘a.s.)thathesaid:"TheMessengerofAllãh(s.a.‘a.w.a.)earnestlylikedthatal-Ḥãrithibn‘ÃmiribnNawfalibn‘AbdManãftoacceptIslam.HeinvitedhimandtriedhardtomakehimaMuslim.ButNawfalwasovercomebywretchedness.TheMessengerofAllãh(s.a.‘a.w.a.)feltverymuchbadaboutitandsoAllãhsenttherevelation:Andiftheirturningawayishardonyou,thenifyoucanseekanopeningintotheearth;meansatunnel.(at-Tafsir,al-Qummī)

Theauthorsays:Thistraditionisweakandsuffersfrommissinglinksinthechainofnarration.Moreover,itdoesnotagreewiththeapparentmeaningofamultitudeoftraditionswhichshowthatthischapterwasrevealedalltogether.Althoughitmaybeinterpretedinthiswaythattheabove-mentionedcausehadappearedbeforethechapterwasrevealed,andthenthisversepointedtotheestablishedcausebythewayofapplication.

Andtheysay:"WhyhasnotasignbeensentdowntohimfromhisLord?"Say:"SurelyAllãhisabletosenddownasign,"butmostofthemdonotknow(37).Andthereisnoanimalthatwalksupontheearthorabirdthatflieswithitstwowingsbut(theyare)generalikeyourselves;Wehavenotneglected

anythingintheBook,thentotheirLordshalltheybegathered(38).AndtheywhorejectOurcommunicationsaredeafanddumb,inutterdarkness;whomAllãhpleasesHecausestoerr,andwhomHepleasesHeputsontherightway(39).Say:"TellmeifthechastisementofAllãhshouldovertakeyouorthe

hourshouldcomeuponyou,willyoucall(onothers)besidesAllãh,ifyouaretruthful?(40).Nay,Himyoucallupon,soHeclearsawaythatforwhichyouprayifHepleasesandyouforgetwhatyousetup(withHim);"(41).And

certainlyWesent(messengers)tonationsbeforeyou,thenWeseizedthemwithdistressandafflictioninorderthattheymighthumblethemselves(42).Yetwhydidtheynot,whenOurpunishmentcametothem,humblethemselves?ButtheirheartshardenedandtheSatanmadewhattheydidfair-seemingtothem(43).Butwhentheyneglectedthatwithwhichtheyhadbeenadmonished,Weopenedforthemthedoorsofallthings,untilwhentheyrejoicedinwhattheyweregivenWeseizedthemsuddenly;thenlo!Theywereinutterdespair(44).Sotherootsofthepeoplewhowereunjustwerecutoff;andallpraiseisduetoAllãh,theLordoftheworlds;(45).Say:"HaveyouconsideredthatifAllãhtakesawayyourhearingandyoursightandsetsasealonyourhearts,whois

thegodbesidesAllãhthatcanbringittoyou?"SeehowWerepeatthecommunications,yettheyturnaway(46).Say:"HaveyouconsideredifthechastisementofAllãhshouldovertakeyousuddenlyoropenly,willanybedestroyedbuttheunjustpeople?(47).AndWesendnotmessengersbutasannouncersofgoodnewsandgiversofwarning;thenwhoeverbelievesandactsaright,theyshallhavenofear,norshalltheygrieve(48).And(asfor)

thosewhorejectOurcommunications,chastisementshallafflictthembecause

theytransgressed;(49).Say:"Idonotsaytoyou,IhavewithmethetreasuresofAllãh,nordoIknowtheunseen,nordoIsaytoyouthatIamanangel;Idonotfollowaughtsavethatwhichisrevealedtome."Say:"Aretheblindandtheseeingonealike?Doyounotthenreflect?"(50).Andwarnwithit

thosewhofearthattheyshallbegatheredtotheirLord–thereisnoguardianforthem,noranyintercessorbesidesHim–thattheymayguard(againstevil),(51).AnddonotdriveawaythosewhocalltheirLordinthemorningandtheevening,theydesireonlyHisfavour;neitherareyouanswerableforanyreckoningoftheirs,noraretheyanswerableforanyreckoningofyours,sothatyoushoulddrivethemawayandthusbeoftheunjust(52).Andthusdowetrysomeofthembyotherssothattheysay:"ArethesetheyuponwhomAllãhhasconferredbenefitfromamongus?"DoesnotAllãhbestknowthegrateful?(53).AndwhenthosewhobelieveinOurcommunicationscometoyou,say:"Peacebeonyou,yourLordhasordainedmercyonHimself,(so)thatifanyoneofyoudoesevilinignorance,thenturnsafterthatandactsaright,thenHeisForgiving,Merciful;"(54).AndthusdoWemakedistinctthecommunicationsandsothatthewayoftheguiltymaybecomeclear(55).

COMMENTARY

Theversesoffermultifariousargumentsagainstpolytheistsregardingmonotheismandthesignofprophethood.

QUR’ÃN[6:37]:Andtheysay:"WhyhasnotasignbeensentdowntohimfromhisLord?"Say:"SurelyAllãhisabletosenddownasign,butmostofthemdonotknow."

ItdescribeshowtheyproddedforasigntobesentdownwiththepurposeofshowingtheinabilityoftheHolyProphet(s.a.‘a.w.a.).Whentheyutteredthesewordstherealreadywasbeforethemthebestofsigns,i.e.,thenobleQur’ãnwhichusedtocomedowntothemchapterbychapterandverseafterverseandwasrecitedbeforethemfromtimetotime.Thus,itwasunderstoodthatthesign

whichtheydemandedwasasignotherthantheQur’ãn,andthattheydidnotcountitasasatisfactorysignwithwhichtheirsoulswouldbepleasedbecauseoftheirfoolishnessandfrenzy.

ThebiasfortheirdeitiespromptedthemtocutthemselvesofffromAlmightyAllãhasthoughHewerenottheirLord;sotheysaid:"WhyhasnotasignbeensentdowntohimfromhisLord?"Theydidnotsay,fromourLord,or,fromAllãhorsomewordslikethat,sothattheymaybelittletheHolyProphet'scauseandhighlighthisinability.Theymeanttosay:Ifwhatheclaimsandtowhathecallstobetruth,thenlethisLord,toWhomhecalls,standforhimandhelphim,bysendingdownonhimasignwhichwouldprovethetruthfulnessofhisclaim.

Suchademandemanatesfromthembecauseoftheirignoranceoftwothings:

One:Theidolatersbelievedthattheirdeitieswereindependentinthoseaffairsoftheworldwhichwereascribedtothemeventhoughtheyclaimedthattheyenjoyedthepositionofintercession.Thus,thegodofwarorpeacehadauthorityontheaffairtheymanagedwithoutbeingdisturbedbyanotherfactor.

Likewise,thereweregodofland,godofsea,godoflove,godofhateandsoon;sonothingremainedforAllãhtomanagebecauseHehasdividedallaffairsbetweenHishelpers,althoughtheywereHisintercessorsandHeistheLordoflords;soAllãhisunabletonegatetheaffairoftheirdeitiesbysendingdownasignwhichwouldleadtonegationoftheirdivinity.

ThisassumptionoftheirsandsupportforitintheirheartwaspromptedbywhattheyhadheardfromtheJewsofḤijãzthatthehandofAllãhwasfettered,innowaycanHealtertheexistingsystem,norcanHedisturbthecommonnormoftheworldofthecauses[andeffects].

Two:ThesignssentdownfromAllãh,GlorybetoHim,iftheyareamongthethingswhichAllãhparticularlyreservedtooneofHismessengers(withoutthepeopledemandingthem),thentheyaretheproofswhichprovethetruthfulnessofthemessenger'sclaim(withouttheirbeinganyimmediatedangertothepeoplewhohavebeeninvited[iftheydon'tacceptit]);likethestaffandthebrighthandforMoses,andraisingthedeadtolife,healingtheblindandleperandcreatingthebirdfor‘Īsã,andtheNobleQur’ãnforMuḥammad(mayAllãh'sblessingsbeonhimandhisprogenyandontheProphets).

Butifthesignwassentondemandofthepeople,thenitistheestablishedsystemofAllãhtopassjudgementaboutthemuponitscomingdown–iftheybelieved,wellandgood,butiftheypersistedintheirrejection,chastisementwassentonthemandtheyweregivennorespite,aswasthecasewiththesignsofNūḥ,HūdandṢãliḥandothers;andtherearenumerousversesintheQur’ãnwhichproveit,asAllãhsays:Andtheysay:"Whyhasnotanangelbeensentdowntohim?"AndhadWesentdownanangel,thematterwouldhavecertainlybeendecidedandthentheywouldnothavebeenrespited(6:8).AndnothingcouldhavehinderedUsthatWeshouldsendsignsexceptthattheancientsrejectedthem;andWegavetoThamūdtheshe-camel–amanifestsign–butonheraccounttheydidinjustice…(17:59).

Andthenobleverse,i.e.:Andtheysay:"WhyhasnotasignbeensentdowntohimfromhisLord?"Say:"SurelyAllãhisabletosenddownasign,butmostofthemdonotknow",pointstobothaspectstogether.So,HedescribedthatcertainlyAllãhisabletosenddownanysignHewished.HowwasitpossibletosupposethattheonehavingthenameofAllãhwouldnothavecomprehensivepower?Thenameusedinthequestion,"Rabb=Lord"hasbeenchangedinthisreplyto"Allãh"inorderthatitmayindicatetheproofofthedecision;unrestricteddivinitycombinesallperfectionwithouttherebeinganylimitorconditiontolimitorfetterit;soithasunrestrictedpower.ItwastheirignoranceofthedivinepositionwhichexhortedthemtodemandasignwithintentionofshowingdisabilityoftheHolyProphet.

Moreover,theydidnotknowthatthecomingdownofasignthattheyhaddemandedwasnotinfavouroftheirwell-being,andtheirventuretodemanditexposedthemtothedestructionofthewholegroupandtobeingcompletelyrootedout.TheproofthatthismeaningwassomewhatintendedinthisspeechisfoundintheDivineWordattheendoftheseargumentations,Say:"Ifthatwhichyoudesiretohastenwerewithme,thematterwouldhavecertainlybeendecidedbetweenyouandme;andAllãhbestknowstheunjust;"(6:58).

TheDivineSpeech[6:37]containsthewords:nazzala)andyunazzilu(ل زن (يwithintensifiedpronunciation;itshowsthattheyhaddemandedagradualsign,orseveralsignswhichwouldbesentdownoneaftertheother;asisseeninotherplacesintheDivineBookwheretheirdemandisquoted.Forexample:Andtheysay:"Wewillbynomeansbelieveinyouuntilyoucauseafountaintogushforthfromtheearthforus,oryoushouldhaveagardenofpalmsandgrapes…oryou

shouldascendintoheaven,andwewillnotbelieveinyourascendinguntilyoubringdowntousabookwhichwemayread;"(17:90-93).AndthosewhodonothopeforOurmeeting,say:"Whyhavenotangelsbeensentdownuponus,or(why)dowenotseeourLord?"(25:21).Andthosewhodisbelievesay:"WhyhasnottheQur’ãnbeenrevealedtohimallatonce?"(25:32).

IbnKathīrisreportedtohaverecitedtheabove-mentionedtwoverbswithoutintensifiedpronunciation.

QUR’ÃN[6:38]:Andthereisnoanimalthatwalksupontheearthorabirdthatflieswithitstwowingsbut(theyare)generalikeyour-selves;WehavenotneglectedanythingintheBook,thentotheirLordshalltheybegathered:

ad-Dãbbah( ةب ا دلا )iseveryanimalwhichcreepsormovesontheearth;itismostlyusedforthehorse;ad-dabb( بدلا )andad-dabīb( بی ب دلا )meansoftcrawling.as-sã’ir(ر ئا طلا )isthatwhichglidesintheairwithitstwowings;itspluralisas-Sayr( ریطلا )likear-rãkib( بکارلا )andar-rakb( بک رلا ).al-ummah(ةم لا )isagroupofpeoplewhomasinglepurposeunites,likeasinglereligion,oneculture,onetimeoroneplace;itsbasicmeaningistointend;theysayamma,yaummu(مؤي، ما )whenheintendssome-thing;al-hashr(رش حلا )=togatherthepeoplebyforceforbattle,evacuationorothersuchsocialmatters.Apparently,descriptionofthebirdwiththephrasethatflieswithitstwowingsstandsparalleltothephrase:"thatwalksupontheearth",describingtheanimal.Inshortitmeans:Andthereisnoearth-boundoraerialanimal…Apartfromthat,thiselaboratesdescriptionandnegatessuspicionofmetaphoricalusesince'flying'ismostlyusedforfastmovement,inthesamewayas'crawling'isusedforlightmovement;andsoitwaspossibletoimaginethatflyingindicatedfastmovementasitwasputsidebysidewithcrawling;thisideawasremovedbytheclause,"thatflieswithitstwowings."

ATALKONANIMALSOCIETIES

Theverseisaddressedtothepeople;anditsaysthatanimals,betheyearth-boundoraerial,aregeneralikemen.Itdoesnotmeanthattheyaregroupshavingamultitudeofnumbers,becauseummahisnotusedformerelygreatnumbers,ratheritisusedtodescribeamultitudethatisjoinedbyasinglecomprehensivegoal,beitinvoluntaryorvoluntary,whichitsindividualsseektoachieve.Nordoesummahheremeanthatanimalsofdifferentspeciesareeachjoinedtogetherinaspecialtypeoflife,sustenanceandcohabitation:inprocreation,shelterandallaffairsoflife,becausealthoughthisamountofcommonalityiscorrecttodeclarethattheirsocietyresemblesthatofman,but,thewordsattheendoftheverse,thentotheirLordshalltheybegathered,showthattheresemblancedoesnotmeanmerelysimilarityinfood,cohabitationandshelter;ratherthereisanotheraspectofsimilaritywhichmakesthemsimilartomanandthatis:al-ḥashr,theirbeinggatheredtoAllãh.AndbeinggatheredtoAllãhisnaughtbutatypeofconsciouslife,whichpushesthemantohisfelicityandinfelicity;itispossibleforamantogetinthisworlddeliciousfood,agreeablemarriagetieandflourishinghabitationandyetheisnothappyinhislifebecauseheisafflictedwithinjusticeandiniquity.Or,ontheotherhand,heisoverwhelmedbyhardships,distressandafflictionsandyetheishappyinhislife,delightedwiththeperfectionofhumanityandlightofservitude.

Rather,theconscioushumanlife,oryoumaysay,thehumannature,andwhatsupportsitfromthepropheticcall,hasestablishedformanacustomcombinedofbeliefandaction;ifheadoptsandfollowsitandthesocietyagreedwithhimonit,thenhewouldbehappyinbothlives:hereaswellastheHereafter;andifheadoptsitalone,hewillbehappywithitintheHereafterorintheworldandtheHereaftertogether.ButifhedidnotactonitandfailedtotakeitwhollyorpartiallythenitwillresultinhiswretchednessinthisworldandtheHereafter.

Thissystemlaiddownformaniscombinedintwowords:topushforgoodnessandobedienceandtorestrainfromevilanddisobedience;oryoumaysay:tocalltowardsjusticeandsteadfastness,andtoforbidinjusticeanddeviationfromtruth.Itissobecauseman,byhissoundnature,likescertainthingssuchas

justiceforhisselforforothers,anddislikescertainthingssuchasinjusticetohimselfortoothers;thenthedivinereligionsupportsitandfurtherelaboratesitsdetailsforhim.

Thisisthegistofwhathasbecomecleartousinmanyprecedingdiscussions,andmanyQur’ãnicversesaffirmandsupportit.Likethedivinewords:And[Iswearby]thesoulandHimWhomadeitperfect,thenHeinspiredittounderstandwhatiswrongforitandrightforit:Hewillindeedbesuccessfulwhopurifiesit,andhewillindeedfailwhocorruptsit(91-7-10).Mankindwasbutonepeople;soAllãhsenttheprophetsasbearersofgoodtidingsandaswarners,andHesentdownwiththemthebookwiththetruth,sothatitmightjudgebetweenthepeopleinthatinwhichtheyhaddiffered.Andnonedifferedaboutitbuttheverypeoplewhoweregivenit,afterclearsignshadcometothem,revoltingamongthemselves;whereuponAllãhguided,byHiswill,thosewhobelievedtothetruthaboutwhichtheydiffered.AndAllãhguideswhomHepleasestotherightpath(2:213).

Indepthconsiderationofthebehaviourofthosedumbanimalsthatinteractwithmaninmanyaffairsoflife,andponderingonconditionsofaspeciesamongthemintheprogressofitslifeandliving,provetousthattheydohave,likeman,individualandcollectivebeliefsandopinionsonwhichtheybasetheirmovementsandstillnessinendeav-ouringtocontinue,similartoaseriesofbeliefsandopinionsonwhichmanbaseshisfluctuationsinstagesofthisworld'slife.

Thus,anindividualamongusdesiresfood,marriage,childorothersuchthings,ordislikesinjustice,povertyorsuchotherthings.So,itappearstohimthatitisincumbentonhimtosearchforfood,ortoeatit,ortostoreit;likewise,tomarry,procreateandsimilarthings.Also,heunderstandsthatitisforbiddenandunlawfultohimtotolerateinjusticeorenduretheafflictionofpoverty,etc.So,hemovesorremainsstillaccordingtothewaystheseopinionsprepareforhim.

Likewise,anindividualanimal,asweobservehim,insearchofthenecessitiesofitsliferesortstosystematicmovementsthroughwhichitmanoeuvrestofulfilitsneedsaboutfood,cohabitationandshelter,whichleavesnoroomfordoubtthatitperceivesitsneedsandunderstandshowitwouldbefulfilled.Thus,ithasopinionsandbeliefswithwhichitrisestocatchbeneficialitemsandrepulseharmfulthings.Oftenwefindinitvariouskindsoftricksanddevicestogetitspreyandtobesecurefromenemy,usingindividualorcollectivewayswhich

manhasnotunderstoodexceptafterspendingcenturiesandeonsofhisspecies'life.

Thescholarswhohaveresearchedaboutanimals,havefoundinmanyoftheirspecieslikeant,beeandtermite,wonderfultracesofcivilizationandsociology,finepointsofmanufacturingandsubtleaspectsofnormsandpolicieswhicharegenerallynotfoundexceptamongcivilizedanddevelopedhumangroups.Verily,thenobleQur’ãnhasexhortedmantounderstandtheanimalworldandtoponderontheircreationandactionsingeneral,asAllãhsays:AndinyourcreationandinwhatHespreadsabroadofanimalstherearesignsforapeoplethataresure(45:4).Ithasinvitedustominutelyobservetheaffairsofmanyamongthem,likethecattle,thebird,thebeeandtheant.

Theseopinionsandbeliefsonwhichwefindtheanimalsbasingtheiractivities,inspiteoftheirdifferencesinthelifeaffairsandgoals,arenotdevoidoftheincitingandrepellingforces;atthesametimetheydonotlackinappreciationofsomethinganddisapprovalofsomeothers;noraretheyfreefromthesenseofjusticeorinjustice.

Thisissupportedbywhatweseeofthedifferenceamongtheindividualsofanyspeciesofanimalsinitsbehaviour.Howcleardifferenceisfoundinonehorseandanother,inoneramandanotherandinonecockandanother,oneishot-temperedwhiletheotheristameandofmilddisposition.

Itislikewisesupportedbyotherminoraspectslikeloveandhate,magnanimityandmercyorhard-heartednessandtransgression,etc.whichwefindbetweenindividualsofaspecies.Indeedwehavefounditsparallelsamonghumanindividuals,andwehaveseenitaffectingthebeliefinthegoodnessandevilnessofactions,andjusticeandinjusticeindeeds.Italsoaffectsman'slifeinthenextworldandisthebasisofhisbeinggatheredandreckoningofhisdeedsaswellastheirrecompenseinformofrewardorchastisementinthenextlife.

Nowthatourdiscussionhasreachedthisstage,itmightappeartousthattheanimalstooaresubjecttogathering(al-ḥashr)likethatofthehumanbeings.Allãhcountsapplicationofjusticeandinjustice,andpietyanddebaucheryonman'sdeedsasthebasisofthegatheringandprovesitwithit,asAllãhsays:ShallWetreatthosewhobelieveanddogoodlikethemischief-makersintheearth?OrshallWemakethosewhoarepiouslikethewicked?(38:28).RatherHecountsnegationofgatheringinwhatHehascreatedoftheheaven,theearth

andwhatisbetweenthem,negationofHisdeedanditsturningintoplayorrecklessness,asisseenintheprecedingverse:AndWedidnotcreatetheheavenandtheearthandwhatisbetweentheminvain;thatistheopinionofthosewhodisbelieve;thenwoetothosewhodisbelieveonaccountoftheFire(ibid.:27).

Willananimal–otherthanman–begatheredtoAllãhlikeamanwillbe?Ifyes,thenisitsgatheringsimilartothatofman,thattherewillbeweighingandreckoningofitsdeeds,afterwhichhewillenjoyblessingsoftheGardenorsufferintheFire,accordingtohowitdischargeditsresponsibilityintheworld?Doestheestablishmentoftheworldlyresponsibilitiesdependontheraisingofthemessengersandsendingdownofthelaw?Isthemessengerwhoissenttotheanimalfromitsownspeciesorfrommen?Thesearethequestionscomingtothemindatthisjuncture.

Asforthefirstquestion:(Istheregatheringforananimalotherthanman?),theendphraseinthisverse,thentotheirLordshalltheybegathered,adequatelyanswersit;andnearertoitistheverse:Andwhenthewildanimalsaregathered(81:5).

Infact,thereareverynumerousverseswhichshowthattheheavensandtheearthwillbebroughtback,aswillbethesun,themoonandthestars,alsothejinn,stones,idolsandallthosewhowereworshippedaspartnersofAllãh.Addtoitthegoldandthesilver,astheywillbeheatedintheFireofthehellandwillbeusedtobrandtheforeheadsandsidesofthosewhoneglectpayingzakãt.Therearemanyversesofthistheme,whichneednotbequotedhere;asforthetraditionsofthistheme,theyarebeyondcounting.Asforthesecondquestion(Willtheanimals'gatheringbesimilartothatofman?Willtheirdeedsbebroughtforthandreckoned,resultingintheblessingsorpunishment?)

Reply:[Thereckoningofdeedsandjudgement]istheconcomitantofthegathering.Itmeansthattheindividualswillbebroughttogetheranddrivenbyforce.Asforthelikesoftheheavenandtheearthandsimilarthingslikethesun,themoon,thestone,etc.,theword,gathering(al-ḥashr),hasnotbeenusedforthem.Forinstance:Onthedaywhentheearthshallbechangedintoadifferentearth,andtheheavens(aswell),andtheyshallcomeforthbeforeAllãh,theOne,theSupreme(14:48).…andthewholeearthshallbeinHisgripontheDayofResurrectionandtheheavensrolledupinHisrighthand…(39:67).Andthesunandthemoonarebroughttogether(75:9).Surelyyouandwhatyouworship

besidesAllãharethefirewoodofhell;toityoushallcome.Hadthesebeengods,theywouldnothavecometoit…(21:98-99)

Moreover,thereasongivenintheDivineSpeechforgatheringofthepeopleistodeliverfinaljudgementbetweenthemregardingthetruthinwhichtheyhaddiffered.Allãhsays:SurelyyourLordwilljudgebetweenthemontheDayofResurrectionconcerningthatwhereintheydiffer;(32:25)."…thentoMeshallbeyourreturn,soIwilldecidebetweenyouconcerningthatinwhichyoudiffered…(3:55).Therearemanysuchverses.

Allofthisisbasedonrewardingthegood-doerandtakingrevengefromtheunjustforhisinjustice,asAllãhsays:SurelyWewillgivepunishmenttotheguilty(32:22).ThereforedonotthinkAllãhfailinginHispromisetoHismessengers;surelyAllãhisMighty,theLordofRetribution.Onthedaywhentheearthshallbechangedintoadifferentearth,andtheheavens(aswell),andtheyshallcomeforthbeforeAllãh,theOne,theSupreme(14:47-48).Thesetwoattributes,i.e.,good-doingandinjusticearepresentintheanimals'activitiestosomeextent.

Thisis[also]supportedbytheapparentmeaningofthedivinewords:AndwereAllãhtopunishmenforwhattheyearn,Hewouldnotleaveonthebackofitanycreature,butHerespitesthemtillanappointedterm…(35:45).Itevidentlymeansthatifinjusticeofthepeoplecauseddivinecensureitwouldbebecauseitisinjustice;andinjusticeiswidespreadamongallthatiscalledcreature–manandallanimals;thusitwouldmeanthatAllãhwoulddestroyeverycreatureontheearth–althoughsomehavesaidthat'creature'inthisverseparticularlymeansman.

ThefactthatcensureandrevengewillcoverallanimalsontheDayofResurrection,doesnotmeanthatanimalswillbeequaltomaninperceptionandwill,orthatdumbanimalwillriseuptotherankofmaninitspsychologyandspirituality.Suchsuppositionisrejectedevidently,andtheeffectsappearinginanimalsandmanrefuteit.

Andthatisbecausemerecommonaltyincensureandrevenge,orreckoningandrecompensebetweenmanandanimaldoesnotprovethattheyareequalinallaspects,asitdoesnotproveinevenclosercommonlybetweenindividualmenthemselvesthatreckoningoftheirdeedsshouldbedoneinthesamewayasfarasitsdiligenceandquestioningisconcerned:[itcannotbethat]awisemanand

anidiotorapersonofsoundmindandaweakenedoneshouldbeonthesamelevel.

ThisisinspitethefactthatAllãhhasdescribedaboutsomeanimalssuchfineunderstandingandsensitiveintelligencewhichisnotveryfarfromthelevelofamanofaverageknowledgeandunder-standing.LookforexampleattheantofSulaymãnwhichisquotedassaying:Untilwhentheycametothevalleyoftheants,anantsaid:"Oants!Enteryourhouses(that)Sulaymãnandhishostsmaynotcrushyouwhiletheydonotknow(27:18),andwhatHehasquotedofthetalkofhoopoetohimexplaininghisabsence:"IcomprehendthatwhichyoudonotcomprehendandIhavebroughttoyouasureinfor-mationfromSheba.SurelyIfoundawomanrulingoverthem,andshehasbeengivenabundanceandshehasamightythrone.IfoundherandherpeopleprostratingtothesuninsteadofAllãh,andtheSatanhasmadetheirdeedsfairseemingtothem,andthusturnedthemfromtheway,sotheydonotgoaright(27:22-24)…"(totheendofthestory).Whenanintelligentscholarmeditatesontheseverseswhichdemonstratetheunderstandingandperceptionfromthoseanimalsandweighsitsimportance,hewouldcertainlyknowthatthatamountofunderstandingandawarenessdependsonalotofcognitionandmulti-fariousperceptionsrelatedtosimpleaswellascomplicatedideas.

Thismaybesupportedbyconclusionsthatthezoologistshavereachedatbasedontheirextensivestudies,includingraisingdifferentkindsofanimals,andtheyobservedtheiramazingconditionswhichcannotnormallyappearexceptfromabeingwhichenjoyssublimewill,deepunderstandingandsharpperception.

Comingtothethirdandfourthquestions:Doanimalsreceivetheircommandmentsintheworldthroughamessengerwhoissenttothemandarevelationwhichissentuponhim?Andisthismessengersenttoaspeciesofanimalsexactlyanindividualofthatspecies?Thefactisthattheanimalworlduntilnowisunknowntousandacurtainisletdownbeforeoureyes.Therefore,thereisnobenefitingettingintosuchdiscussions,andthereisnooutcomeexceptconjectureandguess-work.TheDivineSpeechapparentlydoesnotundertaketoexplainanyaspectofit;andthereisnothinginthetraditionsnarratedfromtheHolyProphetandtheImãmsofAhlu'l-Bayt,blessingandpeaceofAllãhbeuponthem,whichcouldberelieduponregardingthissubject.

So,theconclusionisthattheanimalsocieties,likethehumansociety,containtheelementofdivinereligionthatisnourishedfromitsnatureinthesameway

asthereligiongetsnourishmentfromthehumannatureandpreparesittobegatheredtowardsAllãh,asthenaturalreligionpreparesthemanforgatheringandrecompenseeventhoughtheobservationoftheanimal'scondition,comparedtothatoftheman's(anditissupportedbytheQur’ãnicverseswhichdescribesubjugationofthethingstoman,andhissuperiorityoveranimalsingeneral),showsthatanimalshavenotbeengivendetailsofhumancognitionnoraretheysubjectedtodutiesofintricateburdensplacedupontheman.

Now,wereturntothetextoftheverseregardingtheSublime'sWord:Andthereisnoanimalthatwalksupontheearthnorabirdthatflieswithitstwowingsbut(theyare)generalikeyourselves,provethattheanimalsocietieswhicharefoundineveryspeciesofanimals,areindeedbasedonperceptiblecommongoalstowhicheveryspeciesofanimalsproceed,inspiteoftheirdifferenceinperceptionandwill,justliketheman.

Thisisnotconfinedtothephysicalgoalssuchasnutrition,growthandprocreationwhicharelimitedtothisworld'slife,butitsjurisdic-tioncontinuestotheaffairsafterdeathandpreparesitforanotherlifewhichisconnectedtofelicityandinfelicitynourishedfromperceptionandwill.

Objection:Anobjectionmayberaisedherethatpeoplegenerallybelievethatotherthanmanallkindsofanimalsaredeprivedofthegiftoffreechoiceandthatiswhyananimal'sactionsarecounted,likethatofvegetables,naturalandinvoluntary,sinceitisobservedinitsconditionsthatitcannotresistfromdoinganactionwhichcontainsitsdesiredbenefit(likecatwhenitseesaratoralionwhenitseesitsprey),andfromfleeingwhenitseesanenemythatitfears(likearatwhenitseesacatandadeerwhenitseesalion).Thusthereisnomeaningofvoluntaryfelicityandinfelicityinananimal,otherthanhumanbeings.

Reply:However,meditationonthemeaningoffreechoiceandonpsychologicalconditionsthemangoesthroughindoinghisvoluntaryactionsremovesthisobjection.Theperceptionandwillthroughwhichman'svoluntaryactionsaredonehavebeenactuallybestoweduponman,forexample,becauseheisaconsciousspeciesandmanagestheexternalelementsforutilizingthemincontinuationofhisexistencebydistinguishingwhatharmsitfromwhatbenefitsit.Thatiswhythedivinegracehasequippeditwithperceptionandwill;sohedistin-guishesthroughhisconsciousperceptionbetweenwhatharmsitfrom

whatbenefitsit.Whenabenefitisestablished,hewillsanddoesit;sowhateverisfromtheissuesthatareofclearbenefit(andinestablishingthatitisbeneficial,hedoesnotneedmorethanitsexistenceandknowledgeaboutit),hewillstodoitatonceandmanagesitwithouthesitation,asisthecasemostlywithinbornpotentialsliketheactofbreathing.

Butthoseissueswhosebenefitarenotobvious,eitherbecausetheyaremarkedwithdefectivecausesorsurroundedbysomeexternalordogmaticsnags,thenmereknowledgeofitsexistenceisnotenoughforwillingtodoitsincethereisnosuretyofbenefitingfromit.Pursuingsuchthingsdependsoncontemplationonthem,forexample,onwhattheirdefects,snagsareandonmeditationsothatitmaybeknownwhetheritisbeneficialorharmful.Ifmeditationshowsthatitisbeneficial,thewillrelatedtoittakesshapeanditisdone,inthesamewayasifitwereofclearbenefitwhichdoesnotrequireanymeditation.

Letussay,ahungrymanfindsafoodwithwhichhecansatisfyhishunger:hemaybedoubtfulaboutit,whetheritisagoodfood,rightfornourishment,oritisbad,putrid,poisonedorcontainingharmfulingredients?Also,whetheritishisownpropertyand[ifitishisproperty],isthereaprobleminusingit(e.g.,ithasbeenkeptforafutureemergencyorhemaybefasting,etc),orisitsomeoneelse'spropertywhichhecannotuse?Thenhewillstopfromhasteningtowardsit,andwillcontinuecontemplatinguntilhebecomessureofonealternative.So,ifhedecidedthatitisallowed,itwillbecountedasbeneficial;hewillnotwaitforanything,ifhewillshewilluseandmanageit.Also,ifhehadnodoubtaboutit,andheknewfromthebeginningthatthefoodwasgoodandrightfornourishment,hewillproceedtoitwithoutcontemplationormeditation;theknowledgeofitsexistencewillnotbeseparatefromthewillofusingitatall.

Inshort,thetopicoffreechoicemeansthatwhenmancannotdecidebetweensomethingswhethertheyarebeneficialorharmful,hedistinguishesitthroughcontemplationandmeditation,andchoosesoneofthealternatives.Ontheotherhand,ifheisabletodistinguishthemfromthebeginning,thenhewillsitanddoesitwithoutdelayanddoesnotrequireanycontemplation.So,manchooseswhathethinksisbeneficialtohimeitherwithcontemplationorwithoutit;andnocontemplationisrequiredexceptforremovalofsnagsinmakingthedecision.

Ifyoulookminutelyattheconditionofthehumanswhohavefreewillintheiractions,youwillfindamajordifferenceamongthemonthebasisoftheirchoice,i.e.,intheirspiritualstatesandpsychologicalconditionssuchasbravery

andcowardice,continenceandgreed,brisknessandlaziness,anddignityandbrazenness;alsoinstrengthofdiscernmentanditsweakness,andcorrectnessofthoughtanditsincorrectness.Manyarethetimesagreedypersonfindshimselfundercompulsionanddeprivedoffreewillinplaceswherehedesireswhole-heartedinvolvementinit,whilearighteousmoralpersonwouldnotcareabout.Perhapsacowardwouldthinkaslightharmhereceivesinagreattaskorfighttobeasufficientexcuseforhimselftonegatehisfreechoice,whileabraveself-respectingmandoesnotthinkofdeathoranybodilydiscomfortanythingbeyondstrength,andhewillnotgiveanyimportancetoagreatcalamityinthewayofhiscauses.

Sometimesanidiotchoosesanalternativebasedonasimplegroundlessimaginationwhileawisemanwouldthinkofsuchoptionasasportandplay.Likewise,actionsofindiscriminatingchildrenareproductoffreechoiceaccompaniedbysomemeditationbutasaneadultwouldnotcareforitevenalittle.Ofteninournormalconversa-tionsweconsidersomeofouractionsbasedoncompulsionorcoercionwhenitisaccompaniedwithsomesocialjustificationswhich,infact,arenotbasedonreality,forexample,acigarettesmokerjustifiesitasaddiction,asleepymanbringsexcuseoflaziness,andathieforanembezzlerofferexcuseofpoverty.

Itisthisobviousdifferenceinelementsandcausesoffreechoiceandthevastlatitudeinthelevelofvoluntaryactionsthathasledthereligionandallothersocialcustomstodefinethevoluntaryactionaswhattheaveragemembersofhumansocietyconsidertobevoluntary;andtheyhavebasedonitthevalidityofapplyingthecommandandtheprohibition,thepunishmentandthereward,andtherightofutilization,etc.;andtheyexcuseonewholackstheaverageabilityandunderstandingthroughwhichanaveragemandoesvoluntaryaction.

So,thisaveragewhichiscountedasvoluntaryandnegatesvolun-tarismofotheractionsbeyondit,issoaccordingtoreligiousorsocialdecisioninwhichwelfareofreligionorsocietyispreserved,althoughfromtheperspectiveofnaturetheboundaryofvoluntarinessisgreaterthanthat.

Contemplationontheabovediscoursemakesussurethattheanimal,otherthanman,isnottotallydeprivedofthegiftoffreechoice,althoughitisweakerthanwhatwefindinaveragehumans.Andthisisbasedonwhatweobserveinmanyanimals,especiallythedomesticatedones,theeffectsofhesitationinsomesituationswhicharecoupledwithsomeimpediments;likewisewhentheydesist

fromactionbecauseofrebuke,threatortraining.Allthisprovesthatthereisintheir'souls'(nafs)theabilitytodecidetodoornottodoanaction;andthatisthebasisoffreechoiceinreality,althoughcontemplationisveryweakinthemanddoesnotreachthelevelofwhatwefindinanaveragehuman.

Andsinceitiscorrectthattheanimal,otherthanhumans,isnottotallydevoidoffreechoiceevenifaweakone,thenitwillbeokayifAlmightyAllãhmakestheaverageleveloffreechoiceamongthemasthebasisofdutiesrelevanttothemthatwedonotcomprehend;orHemaydealwiththembasedonthegiftoffreechoiceinadifferentwaywhichwedonotunderstandexceptthatthisgiftisfoundintheminawaythatitwouldjustifytorewardthemincaseofobedienceandtocensureandpunishthemincaseofdisobedienceasAllãhknowsitbetter.

Thus,His,theSublime'sWord:…WehavenotneglectedanythingintheBook…,isaparentheticalclause.Obviously,theitemwhichistheobjectofneglectistheBook;andtheword,anything,referstotheexaggerationwithwhichnegligenceoccurs.Theversemeans:Thereisnosuchthingwhoseconsiderationwasrequired,thefulfilmentofwhoserightwasobligatoryandthedescriptionofwhoseattributeswasnecessaryintheBookbutthatithasbeendonewithoutanynegligence.AndsotheBookisperfectandcomplete.

Now,if'theBook'referstothePreservedTablet–whichAllãhhasdescribedinseveralplacesinHisspeechasabookwhichcontainsthepast,thefutureandthepresent–thenthemeaningwillbeasfollows:thesegenericsystems(similartothehumanity'ssystem)aresystemsuponwhichdivinegraceisincumbent;[anditisthisgracewhichmakesitincumbentuponHim]tocreateanimals'speciessothattheircreationmaynotgoinvainnoritsexistencebeaimless;andsothatthesespecieswouldnotbedeprivedofthegiftofperfectionaccordingtotheirabilityofacceptance.

So,theverse,basedonthismeaning,indicatesinparticularwhatthefollowingversesshowingeneral:…andthebountyofyourLordisnotconfined(17:20).…thereisnolivingcreaturebutHeholdsitbyitsforelock…(11:56).

Butif'theBook'meanstheNobleQur’ãn–andAllãhhasnameditthebookinvariousplacesinHisspeech–themeaningwillbeasfollows:AstheNobleQur’ãnisabookofguidancewhichguidestothestraightpath(onthebasisofdescribingtherealitiesofcognizancewhichhadtobeexplainedwhenleadingtothecleartruthandpurereality),nothinghasbeenneglectedinitindescriptionof

allissuesonwhoseknowledgethepeople'ssuccessandhappinessdependintheirworldandthenextworld,asAllãhsays:…andWehaverevealedtheBooktoyouexplainingclearlyeverything…(16:89).

InordertounderstandtherealityoftheHereafter,itisincumbentuponthepeopletoclearlyknowtheconnectionbetweenthegathering(toberaisedontheDayofResurrectionasagroup)andtheshapingofnationsinthisworldthattheyfindamongthemselvesandamongallanimalspecies.Moreover,manyotherbenefitsspringfromit,likeperspicacityofAllãh'smonotheismandHisdelicatepowerandHiscarerelatedtotheaffairsofthecreatures,andthegeneralsystemprevalentintheuniverse.Itsmostimportantbenefitisthecognizancethattheexistingthingsholdfasttoitschainfromdefecttoperfection;andsomelinksinthatchaincontainthecirclesofanimals(includingman)andbelowitwithdifferentgradualranksbeginningfromthelowestgradeinvegetableworldtotheranksproximatetomanandfinallytheman.

Verily,Allãh,GlorybetoHim,hasveryforcefullyinvitedthepeopletounderstandtheanimalsandtolookinthesignsconsignedintheirexistence;andhascounteditasawayofreachingtothebestscientificresultsthatareinseparablewiththehumanhappiness,andthatiscertaintyofAllãh,theBlessed,asHesays:Andinyour(own)creationandinwhatHespreadsabroadofanimalstherearesignsforapeoplethataresure;(45:4).ThereareverymanyversesinthenobleQur’ãnthatexhortonlookingintotheaffairsofanimals.

Possiblytheversemaypointtobothmeanings:Theword"theBook"[in16:89]maymeanbookingeneral;andthemeaningwillbe:SurelyAllãh,theBlessed,doesnotneglectanythinginwhatHewrites:NeitherintheBookofcreation,asHedecidesanddecreesforeveryspecieswhatitdeservestogetoftheperfectionofexistence,liketheanimalsspecies,foreachofwhichHehaspreparedtheblessingsofsocialgroupings,asHehasdoneforman,becauseHefounditcapableofit;soHedidnotneglectanythinginitsaffairs.NorinHisBookwhichisHisspeechrevealedtothepeople,becauseHedescribesinitincognizanceofwhichisthegoodofthepeopleandhappinessoftheirpresentworldandthenext,andHedoesnotneglectanythinginit;asaresultHehasnotneglectedanythingintheaffairsoftheanimals'genera.AllãhhasdescribedinthisversetherealityofwhatHehasgiftedtothemkindofanexistentialhappiness,whichhasmadethemconsciousgenerawhichproceedswithitsexistencetoAllãh,gatheredtowardsHim,liketheman.

Also,His,theSublime'sSaying:…thentotheirLordshalltheybegathered.ThisversedescribesthatalloftheanimalsshallbegatheredandthelifegiftedtothemisakindoflifewhichwouldfollowthegatheringtoAllãh,justasthehumanlifeislikethat.ThatisalsothereasonwhyHehasusedthepronounswhichareusedforthosehavingperceptionandintelligence;andsoHesaid:thentotheirLordshalltheybegathered;itindicatesthattheactualbasis[ofgathering],i.e.,thematteronwhichpleasureanddispleasure,andrewardandpunishmentrevolve,isfoundinthemalso.

InthisversethepronounshavechangedfromthethirdpersontothefirstpersonpluralthenagaintothethirdpersonrelatingtoAllãh.Meditationonitshowsthatthebasiccontextisofthethirdperson;andthecontextchangedtothefirstpersonplural(WehavenotneglectedanythingintheBook)becauseitisaparentheticalclauseparticularlyaddressedtotheHolyProphet(s.a.‘a.w.a.);andwhenHefinishedthatstatement,thetalkreturnedtotheoriginalcontext.

Averystrangeexplanationhasbeengivenbysomeonewhohastriedtoprovetransmigrationofsoulsfromthisverse.Heclaimsthatthesoulofman,whenitseparatesfromhisbodyatdeath,isattachedtothebodyofananimalthatisappropriatetoitincontemptiblecharacteristicswhichwasdeeprootedinhispsyche,forexample,thesoulofacraftypersonattachestoafox'sbody;andthesoulofamischief-mongerspitefulpersonattachestothebodyofawolf;andthesouloftheonewhohuntsfolliesofthepeopleandtheirshamefulsecrets,attachestothebodyofaswine;andthesoulofagreedygluttonousmanattachestoacow'sbody,andsoon;andinthiswayitgoesonchangingfromonebodytoanother,andbeingpunishedinthismanner,ifitwasawretchedonehavinguglycharacteristics.Andifitwasablessedsoul,itwouldattachafterdeathtoablessedbodythatenjoysthebountiesofblessings,frombetterhumanindividuals.Accordingtohimthemeaningoftheversewouldbe:Therearenoanimalsoutoftheseanimalsbutarehumannationslikeyouwhohavechangedafterdeathtotheformsofanimals.

Buttheexplanationsgivenearliermakeitclearthattheverseisfarremovedfromthisinterpretation.Besidesthis,thelastclause,thentotheirLordshalltheybegathered,doesnotagreewiththismeaning.Moreover,suchutterancesaresoevidentlyinvalidthatthereisnobenefitinanalysingthemordiscussingabouttheircorrectnessorincorrectness.

Similarly,strangeiswhatsomeoneelsehassaidaboutthisverse:Thatthegatheringofanimalsmeanstheirdeath,sothereisnoquestionoftheybeingraisedafterthat;oritmaymeancombineddeathandrisingup.

But,asforthefirstmeaning,itisnegatedbytheapparentmeaningof"totheirLord",becausethereisnosenseindeath"toAllãh";andasforthesecondmeaning,itleadstocommitmentofwhatisnotnecessary,becausethereisnobasisofaddingdeathtoraisingupinthemeaning,noristhereanythingintheversethatdemandsit.

QUR’ÃN[6:39]:AndtheywhorejectOurcommunicationsaredeafanddumb,inutterdarkness;whomAllãhpleasesHecausestoerr,andwhomHepleasesHeputsontherightway:

TheAlmightywantstosaythatthosewhorejectHiscommunicationsaredeprivedofthebountiesofhearing,sightandspeech,sincetheyareinutterdarknessinwhicheyesdonotwork,andbecauseoftheirdeafness,theyareunabletohearthetruewordandtorespondtoit.Also,becauseoftheirdumbness,theycannotspeakatruewordortestifyformonotheismandprophethood,andsincetheyareoverwhelmedbydarkness,theycannotseethewayoftruthtotakeitasapath.

AsregardsHisWord,theSublime:"whomAllãhpleasesHecausestoerr,andwhomHepleasesHeputsontherightway",provethatthisdeafness,dumbnessandfallingintoutterdarknessisthepunishmentmetedouttothemasarecompensefortheirrejectingthecommunicationsofAllãh;forAllãhhasmadethecausingoferr(attributedtoHim)asasortofarecompenseasseeninHisWord:butHedoesnotcausetoerrbyit(any)exceptthetransgressors(2:26).

So,theirrejectionofthedivinecommunicationsisnottheresultoftheirbeingdeaf,dumb,inutterdarkness;rathertheoppositeistrue.Accordingly,'causingthemtoerr',asusedinthisplace,meansmakingthemdeaf,dumb,inutterdarkness;and'thosewhomAllãhpleasesthemtoerr',pointstothosewhohadrejectedHiscommunications.

Conversely,itappearsthatputtingsomeoneontherightwaymeansthatAllãh

giveshimhearingwithwhichhehears,thenherespondspositivelytotheCallertoAllãhwithhistongueandobservesthetruthwithhissight;andthatthisistherecompenseofhimwhodoesnotrejectthedivinecommunications.So,whomsoeverAllãhpleasesHecauseshimtoerr,andHedoesnotwishtocauseanyonetoerrexcepthewhodeservesit;andwhomsoeverHepleasesHeputsontherightway,andHedoesnotwishthatexceptforonewhoexposeshimselftoHismercy.

WehavealreadydiscussedtheactualmeaningoftheirattributesthatAllahhasmentioned:deafness,dumbness,blindnessandsimilaradjectives.Theverse,however,indicatesanotherfinepointwhichisinferredfromjoiningandseparatingintheDivineSpeech:"deafanddumb,inutterdarkness".Notethat'deafness'(whichisoneoftheirattributes)hasbeenmentionedfirstfollowedby'dumbness'(whichisthesecondadjective)withaconjunction'And'inbetweenthem;thenitmentionstheirbeing'inutterdarkness'(thatisthethirdadjective)withoutconjunction.Inshort,ithasconjoinedsomeattributesandseparatedsomeothers;andHehaswritteninasimilarversethemeaningseparately,i.e.Hisspeechaboutthehypocrites:Deaf,dumb,blind(2:18);andinanothersimilarversewithconjunction,asHesaysaboutdisbelievers:Allãhhassetasealupontheirheartsandupontheirhearingandthereisacoveringovertheireyes…(2:7).

Probably,thefinepointindicatedintheclause,"deafanddumb,inutterdarkness",isthatthedeafonesareotherthanthedumbones;thedeafaretheignorantfollowerswhogoalongwiththeirleadersandthatdoesnotleavethemwithanearwithwhichtheywouldhearthecalloftruth;anddumbaretheleaderswhoverywellknowthecorrectnessofthecalltomonotheismandnegationofpolytheism,butthey,becauseoftheirenmityandtransgression,aredumb–theirtonguesdonotmovetoacknowledgethewordoftruthortotestifyforit.Bothgroupstogetherarepartnersinthefactthattheybothfallinthedarknessinwhichthetruthisnotseen,norcanathirdpersonshowthemanythingbypointing[outthetruth]becausetheyhappentobeinutterdarknesswherepointing[outthetruth]isuseless.

ThisideaissupportedbythefactthatthespeechcontainedintheversescoversbothgroupsaspointedbytheDivineWordintheprecedingverses:Andtheyprohibit(others)fromitandgofarawayfromit…(6:26);andlikewise:butmostofthemdonotknow(6:37).Thisconcernstheverseunderdiscussion.

Asfortheverseofthehypocrites,deaf,dumb,blind,theideaistoshowthatalltheseattributesaregatheredinthematthesametimebecausetheyarecutofffromthemercyofAllãhfromallsides.Andasfortheverseofdisbelievers:Allãhhassetasealupontheirheartsandupontheirhearingandthereisacoveringovertheireyes,theideabehinditistoshowthatsettingasealuponhearingisseparatefromsettingasealupontheirhearts;asAllãhhasquotedtheminHisBook:Andtheysay:"Ourheartsareundercoveringsfromthattowhichyoucallus,andthereisaheavinessinourears,andaveilhangsbetweenusandyou…(41:5).Sometimestheverseisinterpretedindifferentways.

QUR’ÃN[6:40-41]:Say:"TellmeifthechastisementofAllãhshouldovertakeyouorthehourshouldcomeuponyou,willyoucall(onothers)besidesAllãh,ifyouaretruthful?Nay!Himyoucallupon,soHeclearsawaythatforwhichyouprayifHepleasesandyouforgetwhatyousetup(withHim)."

Theword,ara’aytakum(tellme),withhamzahofquestion,andtheformofsingularmasculinepasttensefromar-ru'yah( ةی ؤر لا =tosee),followedbysecondpersonpluralpronoun–istakenbythepeopleofliteratureinthemeaningof:"Tellme".ar-Rãghibsaysinal-Mufradãt:"Ara’ayta( تی leftistaandittoaddediskãfme;telllike,runs(أرأunchangedindual,pluralandinfeminineforms;changesoccuronkãf,notta;Allãhsays:'Tellme,isthishewhom…'(17:62);Say:'TellmeifthechastisementofAllãh…'(6:40)."

Thisverseinawayrenewstheargumentationagainstpolytheists,andestablishesaproofofinvalidityoftheirpolytheism.TheargumentsupposesapremiseofapunishmentcomingfromAllãhorcomingoftheHourtothem,andthenitsupposesthattheywillcallonewhowouldremovethatpunishmentfromthem–ashasbeenendowedinthenatureofhumans,whenfacedwiththehardship,toseekhelpfromonewhohaspowertorelievehimofit.Then,[OProphet!]Youshouldaskthem:Whoistheonewhomyouwouldcalluponandwhomyouwouldapproachwithyourplea,ifyouaretruthful?WouldyoucallbesidesAllãhyouridolsandimageswhomyouhavegiventhenamesofdeitiesyourselvesorwouldyoucallHim?FarbeitthatyouwouldcallotherthanAllãhwhileyouobservethattheyaregovernedbycreativeorderslikeyourselves,andyourcallingthemwouldnotbenefityouatall.

Butratheryouwouldforgetthosepartnerswhomyouhavenameddeities;becausewhencalamitiessurroundamanandtremorsshakehim,thenheforgetseverythingexcepthisownself.However,thereisinhissoulahopethatthecalamitywillberemovedfromhim,andtheonewhomhehopestoremoveitishisLord;soyouforgetyourpartnersandcalluponHimWhowillremoveit(besidesthem)andHeisAllãh,GreatisHisname.So,itisAllãhWhoremoveswhatyouprayforitsremoval,ifHewishestoremoveit,andHeisnotboundtoaccepttheprayernorisHecompelled,ratherHehaspowerovereverythinginallsituations.

Now,whenAllãh,GlorybetoHim,isthepowerfulLordWhommanneverforgets,evenwhenheforgetseverythingexcepthisownself,andheiscompelledtoapproachHim,byhisnaturalurgewheneverhefacesback-breakinghardship,forgettingotherpartnerswhomtheycallgods,thenHealoneistheLordofthepeople,andnottheidols.

So,theverse'smeaningisasfollows:Say:OMuḥammad!Tellme,i.e.,informmeifthechastisementofAllãhshouldovertakeyouortheHourshouldcomeuponyou,incaseofcomingofthedivinechastisement(andthedisbelieversdonotdenyit),andincaseofcomingoftheHour(anditdoesnotmatteriftheydenyitbecauseitwillcome),willyouthencall(onothers)besidesAllahforitsremoval–andAllãhhasquotedinHisspeechtheirpleaforremovalofchastisementinthisworldandontheDayofResurrectionalltogetherbecauseitispartofhumannature,ifyouaretruthful?Anddealwithjustice.Nay,Himi.e.AllãhandnototherthanHimofyouridols,youcallupon,soHeclearsawaythatforwhichyoupray,ofthechastise-ment,ifHepleasestoclearitasHedidforthepeopleofYūnus;andHeisnotcompelledorboundtoaccepttheprayerbecauseofHispersonalpower,andyouforgetwhatyousetup(withHim),fromamongidolsandimages;apartfromwhatisingrainedinthehumannaturethatwhentragediesoverwhelmhimheremainsfocusedwithhisownselfforgettingeverything,andhedoesnotthinkexceptofhisownselfbecausethereisnotenoughspacetobeinvolvedinwhatdoesnotbenefithim.Thus,hisinvolvement,inthissituation,inprayingtoAllãhandforgettingtheidolsisclearestproofthatHe,theSublime,istheGod,thereisnonetobeworshippedotherthanHim,andthereisnonetobeadoredexceptHim.

Itisclearfromtheabovediscoursethat:

First:ComingofchastisementoroftheHour,andlikewisetheprayertoremove

itaresuppositionsintheproofoftheverse.TheideaistodescribethatHeWhoisthencalleduponisAllãhalone,andnottheidols.Theprayeritselfduringhardshipandafflictions,andthefactthatmanbynatureapproachesHim,Whoclearsthedifficultieswhenhopeofallotherhelpsiscutoff,isanotherproofseparatefromthisone.

Theaimofthisproofmentionedinthisverseismonotheism,andthatoftheotherproofistoprovethatthereisaMaker,withoutlookingatHisUnity,althoughbothideasareconcomitants.

Second:Theclause,"soheclearsawaythatforwhichyoupray",isqualifiedwith"ifHepleases",intendstoshowtheabsolutepower:TheAlmightyAllãhhasthepowertoclearawayallhardshipseventheHourinwhichthereisnodoubt.So,althoughHisdefinitedecisionforanyaffairmakesitcertaintoappear,yetitdoesnotnullifyHispowertoleaveit;HehasunfetteredpowertodowhatHehasdecideduponandwhatHehasnotdecided;andsimilartoissueoftheHour,inthisrespect,iseveryunpardonedpunishmentandeverydefiniteaffair.IfHepleasesHeshallbringitabout,andifHedoesnotpleaseHeshallnotbringit,althoughHealwaysispleasedwithwhatHehasdefinitelydecidedandhasfirmlypromised,andAllãhdoesnotbreakHispromise.Sounderstandit.

Thus,He,theSublime,haspowernottorespondtotheprayerofanyonewhoprays;eventhoughHehasmentionedHimselfthatHeistheResponder.Hesays:AndwhenMyservantsaskyouconcerningMe,thenverilyIamnear,IanswertheprayerofthesuppliantwhenhecallsonMe,(2:186);andHehasgivendefinitepromisetorespondtoHissuppliant,andhassaid:CalluponMe,Iwillansweryou…(40:60).ItissobecausethepromiseofrespondingdoesnotdepriveHimofthepowerofnotresponding,althoughHealwaysanswerstheprayerofeveryonewhopraystoHimwithrealprayer;andHiscustomflowsonit–astraightpath,inwhichthereisnogoingback.

FromallthisappearstheincorrectnessoftheobjectionraisedaboutthisversethatitsthemegoesagainstthedeclarationsoftheBookandsunnah–theHourisboundtohappenanditwilldefinitelyhappen,andthereisnoturningbacktothepunishmentofextermination;asAllãhsays:…andthecalloftheunbelieversisonlyinerror,(40:50).

Thebasisofitsincorrectnessisthattheversedoesnotshowmorethanthefact

thatAllãhdoeswhateverHewishesandHehaspowerovereverything.ButwhetherHeactuallydoeswisheverythingandactuallydoesdoeverything,theversedoesnotproveitatall;andthereisnodoubtthatHisfinaldecisiontobringabouttheHour,ortometetoanationthepunishmentoftermination,doesnotnullifyHispowertodoitsopposite.So,HehaspowertogoagainstitifHewishesso,althoughHedoesnotgoagainstthepromiseanddoesnotbreakwhatHewills.

AsfortheDivineWord:andthecalloftheunbelieversisonlyinerror,itreferstotheirprayerintheHellforremovalofitspunishment,andeasingitfromthem.15Itisobviousthatsuchaprayer,withthefirmrulingandfinaljudgement,losesitsrealitysinceaskingthatAllãhmaynotresurrectpeopleorHemaynotpunishtheinhabitantsofHellislikeaskingHimnottobetheAlmightyGodforoneofthedemandsofdivinityisthatpeoplereturnbacktoHimaccordingtotheirdeeds.Suchprayersonlyhavetheappearanceofprayerbutaredevoidofitstruemeaning.

IftheprayermaterializesinitsrealforminthesensethatthepersonpleastrulyandsincerelyaddressingtheprayertoAllãh,suchaprayerisindeednotrejectedasisobviousfromHisstatement:…IanswertheprayerofthesupplicantwhenhecallsonMe…[2:186];andaprayerinsuchaformdoesnotleaveanunbelieverasanunbeliever,attheleastwhenhedoessuchaprayer,astheAlmightyhassaid:Sowhentheyrideintheships,theycalluponAllãh,beingsincerelyobedienttoHim,butwhenHebringsthemsafetotheland,lo!Theyassociateothers(withHim),(29:65).

AndsoHisstatementthat:…andthecalloftheunbelieversisonlyinerror,[40:50],referstotheirpleawhiletheywereunbelievers;anditisknownthatthecharacteristicofdisbeliefwillnotseparatefromthemintheabodeofrecompense[i.e.,intheHereafter]eventhoughitispossiblethatitmayseparatefromthemintheabodeofaction[i.e.,inthisworld]byrepentanceandbelief.

So,theunbelievers'prayertorelievethemofthechastisementontheDayofResurrectionorintheHellisliketheirlieagainstAllãhontheDayofResurrectionwhentheysay:ByAllãh,ourLord,wewerenotpolytheists,[6:23].Noliewillbeofanyuseonthatdaybutsincetheywereusedtoitintheworldanditsvicehadtakenrootsintheircharacters,itseffectwillmanifestonthedaywhenthehiddensecretswillcomeout.Similarly,theirfood,drinkandmutualargumentsintheHell[aremanifestationsoftheircharacter];theywillhaveno

escapefromanyofitastheAlmightyhassaid:[They]shallbemadetodrinkfromaboilingspring.Theyshallhavenofoodbutofthorns,whichwillneitherfattennoravailagainsthunger,(88:5-7).Thenshallyou,Oyouwhoerrandcallitalie!Mostsurelyeatofatreeofzaqqumandfill(your)bellieswithit;thendrinkoveritofboilingwater;anddrinkasdrinksthethirstycamel,(56:51-55).Thatmost

___________________________________________15Editor'sNote:Therespectedtranslator,al-‘Allãmahas-SayyidSa‘īdal-Akhtarar-Raḍawī,stoppedhispenhereonthemorningof20thJune2002,andsoonafterthathesufferedamassivestrokeandbreathedhislastonthatThursdaynight.MayAlmightyAllãhelevatehisstatusandblesshissoul.Amin!

surelyisthetruth:thecontendingonewithanotheroftheInmatesoftheFire,(38:64).Theseareallexamplesofthemanifestationoftheirinnercharacter[intheHereafter].

Thepreviousversesupportswhatwehavesaidabovethattheunbelievers'prayerwasnotbasedonreality.[Thisisalsoconfirmedby]theAlmighty'sstatement:AndthosewhoareintheFireshallsaytothekeepersofHell:"CalluponyourLordthatHemaylightentousonedayofthepunishment."Theyshallsay:"Didnotyourmessengerscometoyouwithcleararguments?"Theyshallsay:"Yea."Theyshallsay:"Thencall."Andthecalloftheunbelieversisonlyinerror,(40:49-50).Indeed,theirpleatothewardensoftheHelltoaskAllãhontheirbehalftolessenthechastisementisanindicationthattheyhadnohopeinacceptanceoftheirprayerforthemselves;andaprayerwithoutanyhopeofacceptanceisnotatrueprayerandinvocationsinceaprayercannotbelinkedtosomethingthatisnotgoingtohappenatall.

Third:TherealmeaningofforgetfulnessinHisstatement:"andyouforgetwhatyousetup(withHim)"isseeninthehumanconditionwhenheisengulfedwithdifficultiesandmishapssincehefocusesonhimselfandforgetseverythingelseexcepttheGlorifiedAllãh.

Andsothereisnoneedtopayheedtowhatsome[commentators]havesaidthatthemeaningof"andyouforgetwhatyousetup(withHim)",meanstheyturnawayfromtheidolslikeonewhohasforgottenthem.[Thereisnoneedtoheed

tothisinterpretation]eventhoughitisplausiblesinceitisacommonfigurativeusageoftheterm'forgetfulness'andtheQur’ãnhasused'forgetfulness'inthemeaningofturningawayfromsomethingandnotbeingovertlyattentivetoitjustasHehassaid:Andtoday,itwillbeannounced:Weshallforgetyoujustasyouforgotthemeetingofthisdayofyours…(45:34),andothersimilarverses.

QUR’ÃN[6:42]:AndcertainlyWesent(messengers)tonationsbeforeyou,thenWeseizedthemwithdistressandafflictioninorderthattheymighthumblethemselves:"al-ba’sã’"(),"al-ba’s()"and"al-bu’s( سؤ ب لا )"meansdistressandmisery;however,al-bu’sismostlyusedforwarandthelike,whileal-ba’sandal-ba’sã’isusedforothersituationslikepoverty,drought,famine,etc."aḍ-Ḍurr(رض لا )"and"as-barrã’( ءار ض لا )"refertoanegativepsychologicalconditionsuchassadnessandignoranceoranegativephysicalconditionsuchassicknessandlossoflimborsomeothernegativeconditionsuchaslossofprestigeorwealth.Probablythepurposeofcombiningal-ba’sã’andas-harr’astoprovethematerializationofdifficultiesintherealworldlikedrought,floodandearthquake,anditsresultingnegativeconsequencesformensuchasfear,povertyandshabbycondition.And"aḍ-ḍarã‘ah()"meansdepravityand"at-taḍarru‘( عر ضت لا )"meansself-abasementanditreferstohumilityexpressedtowardsAlmightyAllãhsothatHemayrelievethemofwhathasbefallenuponthemfromtheafflictionsofdifficultyandcalamity.

Inthisverseandfourversesthatfollowit,AlmightyAllãhdescribestoHisProphet(s.a.‘a.w.a.)thenormthatHeusesindealingwiththenationsthatcamebeforehimamongwhomthemessengerscamewithclearsigns.Heusedtosendthem,themessengerswhowouldremindthemofAllãh'sunityand[guidethemto]humilityandsincerityinreturningtowardsHim;thenHewouldafflictthemwithavarietyofdifficultiesandmisfortune,andseizethemwithdistressandmiseryonlytotheextentthatitwouldnotforcethemtoimploreandnotcompelthemtoprayhumblyandappease;hopefullytheymaypraytoHimwiththeirownrightchoiceandtheirheartsmaybecomesoftsothattheymayturnawayfromsatanictemptationsandrelianceonmaterialcauses.ButtheydidnotturninhumilitytowardsHim,ratherindulgenceinworldlymattersturnedtheirheartshard,andtheSatanmadetheirevildeedsseemfairtothemandmadethem

forgettheremembranceofAllãh.

WhentheyforgottheremembranceofAllãh,GlorybetoHim,Heopenedforthemthedoorsofallthingsandbestoweduponthemvarietyofblessingsuntiltheywerepleasedwithwhattheyhadoftheblessings,andbecameproudandconsideredthemselvestobeentirelyself-reliantwithoutAllãh.Thus,Allãhseizedthemallofasuddenandinawaythattheywerenotawareofit,whentheywerehopelessofsalvation,witnessingthedeclineofwhatwaswiththemofthemeans.Sotherootsofthepeoplewhowereunjustwerecutoff;andallpraiseisduetoAllãh,theLordoftheworlds,[6:45].

This[Divine]norm[ofdealingwithnations]isknownasal-istidrãj(lettingtheevildoersfeelsecurewiththemselvesandgraduallyleadingthemclosertoseverepunishment)anddisguisewhichAllãhhassummarizedinHisWord:And(asto)thosewhorejectOurCommunications,Wedrawthemnear(todestruction)bydegreesfromwhencetheyknownot;andIgrantthemrespite;surelyMyschemeiseffective,(7:182-3).

Bycontemplatingontheexplanationoftheabove-mentionedverseandreflectingonitscontext,itbecomesclearthattheversedoesnotcontradicttheotherversesthatsaythatthehumanbeingisnaturallydisposedtobeliefinOneGodbasedonthedemandsofhisnatureandinstinctofacceptingandheedingtoGodatthetimewhenheloseshopeinthecausesofnatureasHehassaid:Andwhenawavelikemountainscoversthem,theycalluponAllãh,beingsinceretoHiminobedience,butwhenHebringsthemsafetotheland,someofthemfollowthemiddlecourse;andnonedeniesOursignsbuteveryperfidious,ungratefulone,(31:32).

Thisissobecausethewords"al-ba’sã’"and"aḍ-ḍarrã’"intheverseunderdiscussionreferstodistressandafflictiononlytotheextentofbeingdistractedfromallcausesofnatureandforgetallnormalcauses;andtheproofforthisinterpretationisHisWord:"inorderthattheymighthumblethemselves",theterm"might"isawordofhope,andtherecanbenohopeincaseofforceandcoercion.Similarly,theWord:andtheSatanmadewhattheydidfair-seemingtothem[6:43],provethesamesinceitsapparentmeaningisthattheyweredeceivedbytheirevildeedsandsoughtrelieffromthedistressandafflictionthroughtheirownactionsthattheyhaddoneandmanagedbytheirhandstoseekcontrolovertheobstaclesoflifeandwhateverstandsagainsttheirwayoflife.

So,theywereoccupiedwiththenaturalcauseswhichkeptthemawayfromshowinghumilitytowardsAllãhandrelyinguponHim;justasHesaid:Thenwhentheirmessengerscametothemwithcleararguments,theyexultedinwhattheyhadwiththemofknowledge,andtherebesetthemthatwhichtheyusedtomock.ButwhentheysawOurpunishment,theysaid:"WebelieveinAllãhaloneandwedenywhatusedtoassociatewithHim."(40:83-84).So,thefirstverse[ofthesetwoverses],asyousee,talksabouttheminthesamewayastheversewhichisunderdiscussion:ittalksaboutabstainingfromexpressinghumility[towardsAllãh]andbeingdeceivedbytheirevildeeds.Andthesecondversetalksaboutthesamesubjectthatwasdiscussedinotherversesaboutmonotheisminstateofdistress.

Thisdisproveswhatonecommentatorhassaidthattheversesaysthatthepastnationswereaversetomonotheismandavoidedhumility[toAllãh]eveninhardshipsthatcompels[onetoturntoseekindistress].Hesays:"TheAlmightyAllãhhassworntoHisMessenger(ṣ.a.‘a.w.a.)thatHehasindeedsentmessengersbeforehimtonationsbeforehiscommunity,andthattheyweremorestrongerthanhiscommunityinpolytheismandmoresevereininsistingoninjusticewhilehiscommunityusedtopleatoAllãhaloneattimesofseverehardshipandusedtoforgetthemastersandpartners[ofAllãh]thattheyhadadopted.Asforthepreviousnations,theafflictionsdidnotsoftentheirheartsanddidnotreformthecorruptionthatSatanhadbroughtaboutintheirnature."

Theimplicationofthisinterpretationisthatmonotheismisnotanaturalphenomenonwhichmanifestswhenoverwhelmingwhimsdisappearandnaturalcausesevaporateoritcouldevennegatethebasisofnature[formonotheism]alltogether.WhereastheAlmightyhasindeedsaid:Thensetyourfaceuprightforreligioninnaturaldevotion(totruth)thenaturemadebyAllãhinwhichHehasmademen…(30:30).So,Hehastherebyexplainedthatthereligionofmonotheismisbasedonnature;andthatthenaturedoesnotacceptanychangebyachangingelement.Thisissupportedbyotherverseswhichaffirmthatwhenahumanbeingloseshopeinmaterialcauses,heindeedfocuseshisattentiontohisLordbyprayingtoHimwithsincerityinfaith.Moreover,acknowledgingtheOneGodattimeofdistressandafterdisillusion[fromallmaterialcauses]isafactfoundwithinusasanaturalinstinctandthereisnodifferenceinthismatterbetweenthepastandpresentmaninanyway.

QUR’ÃN[6:43]:Yetwhydidtheynot,whenOurpunishmentcametothem,humblethemselves?ButtheirheartshardenedandtheSatanmadewhatthey

didfair-seemingtothem:

"Yetwhydidtheynot,"isusedforexclusivityorfornegation;inanycase,itscontextconveysthemeaningofnegationbythevirtueofHisWord:"Buttheirheartshardened".Hardeningoftheheartisoppositeofitsbecomingsoft,anditmeansthatthepersonisnomoreinfluencedbywitnessingasceneorlisteningtoastatementthatnormallyimpactsuponahuman.

ThemeaningoftheverseisthattheyneitherhumbledthemselveswhenpunishmentcameuponthemnorturnedtotheirLordtoexpresshumility;insteadtheirheartsrefusedtobeinfluencedbyit,andtheywereengagedwiththeirsatanicdeedswhichpreventedthemfromrememberingAllãh;theyfocusedonthenaturalcausesthattheyconsideredsufficientforimprovingtheirsituation.

QUR’ÃN[6:44]:Butwhentheyneglectedthatwithwhichtheyhadbeenadmonished,Weopenedforthemthedoorsofallthings,untilwhentheyrejoicedinwhattheyweregivenWeseizedthemsuddenly;thenlo!Theywereinutterdespair:

"Weopenedforthemthedoorsofallthings,"meansgivingthemallblessingsfromtheworldlyrichesforwhichpeoplecompeteinordertoenjoythepreferredlifesuchaswealth,children,physicalhealth,comfort,abundance,security,prestigeandpower–allthisisgiveninabundancewithoutanyrestrainorprohibition.Thisisunlikethesituationwhenapersonisgivenfromthetreasureofgoodswithameasureandalimit,thenitsdoorisopenandheisjustgivenaccordinglyandthereforeitisclosed.Butwhentheintentistogivewithoutanyrestrain,thenitsdoorisopenedandisnotclosedatall.Thesentence,asseenbyitscontext,conveysthemeaningofgivingthemvarietyofblessingswithoutanymeasure.

Thisisthemeaningeventhoughtheconceptof"openingthedoor"wouldbenaturallymoreappropriateforgooddeedsandblessingswhereasevildeedsandmisfortunesareentitledtodeprivalandso"closingofthedoor"wouldbemoreappropriateinthatcaseascanbealludedfromHisWord:WhateverAllãhgrantstomenof(His)mercy,thereisnonetowithholdit,andwhatHewithholdsthereisnonetosenditforthafterthat…(35:2).

[Theverseunderdiscussionendswiththesentence:"thenlo!Theywereinutterdespair."]Andtheterm"mublisun: ون مس بل (=those

wereinutterdespair)"isfrom"ablasa,iblãsan:إ سلبأا سالب )".ar-Rãghibsaid:"al-Iblãsmeansthesadnessthatmanifestsoutofextremehopelessness...Sincetheoneinutterdespairoftenadoptssilenceandforgetswhatisinhismind,itissaid:'So-and-sowasinutterdespair[ablasa],'whenheissilentandhisargumenthasbeenexhausted."Basedonthis,theappropriatemeaningofHisWord:"thenlo!Theywereinutterdespair,"wouldbeasfollows:'thenlo!Theywerequite,havingexhaustedtheargument.'

Themeaningoftheversewouldbethatwhentheyforgotwhattheywereremindedoforturnedawayfromit,Wegavetothemeverykindofblessingtoallurethemuntilwhentheblessingswerecompletedforthemandtheybecamehappywithwhatwasgiventothem,Weseizedthemallofasuddenandsmotheredtheirsouls–andtheydidn'thaveanyargumentintheirsupport–sincetheydeservedit.

QUR’ÃN[6:45]:Sotherootsofthepeoplewhowereunjustwerecutoff;andallpraiseisduetoAllãh,theLordoftheworlds:["Dãbiru'l-qawm:"(=therootsofthepeople)isfrom"dubru'sh-shay:

ئشلار بد "(thebackofsomething).]The"dubr/dubur:ربد / رب of"دsomethingisoppositeofits"qubl/qubul:لب "قبل/قandbotharetherearandfrontpartsofathingandthereforetheyarealsousedtodescribethetwoprivateorgans.Sometimestheirusageisexpandedandappliedtodescribethefirstpartorthelastpartofathing,separatefromitsmainbody.Thisinturnhasbroughtforthrelevantverbsfromthesetwowordssuchasaqbal:(tomoveforward)andadbara: رب دأ (tomovebackward),qabbala: لب (kissto)قanddabbara: رب :taqabbala,(manageto)د لب قت (toaccept)andtadabbara: رب دت (toreflect),andistaqbala: لب قتسا(toreceiveorwelcome)andistadbara: ربدت سا(toturnone'sback).

Andfromthisderivationcomestheterm"dãbir:ر بآ "د(theend,theroot)inthemeaningofwhathappensattheendofathingandfollowsit;forexample,itissaidamsu'd-dãbir:ر با دلا س مأ (tomorrowthatfollows),'ãmqãbil: لب قا ما thatyearthe)ع

comes).Theword"dãbir"inthismeaningisusedforwhatisleftbehindlike"dãbiru'l-insãn: نا سنلار ب آد "referringtoone'sdescendantsandotherlegacies.So,theAlmighty'sWord:"Sotherootsofthepeoplewhowereunjustwerecutoff,"meansthattotaldestructioncoveredtheminawaythatnotrace,whatsoever,ofthemwasleftorthattheywerealldestroyedandnoonewassparedasHehassaid:Doyouthenseeofthemoneremaining?(69:8).

Verbalizingthenoun(i.e.,therootsofthepeople...werecutoff)inplaceofthepronoun(i.e.,theywerecutoff)wasdonetohighlightthebasisofthejudgementandthatwasinjusticewhichruinedthemallandcutoftheirroots.ThisalsopavesthewayforAllãh'sfollowingstatement:"andallpraiseisduetoAllãh,theLordoftheworlds!"

ThedescriptioninthisverseoftheircharacteristicofinjusticeandtheAlmighty'spraiseforHisLordshipprovesthattheblameandthecalamityofwhatcameupontheminformofdevastatingpunishmentstemsfromthemselvessincetheywerethepeoplewhocommittedinjustice,andthatnothingcanbeattributabletotheAlmightyexceptthegoodpraisesinceHedidnotdoanythinginhandlingtheiraffairexceptbasedonthedemandsofprofoundwisdom.Nothingledthemtothepathoftheireventualendexceptwhattheythemselveslikedbytheirwrongchoice,anditwasproventhatdisgraceandevilisfortheunbelievers,andtrulyallpraiseisduetoAllãh,theLordoftheworlds.

QUR’ÃN[6:46]:Say:"HaveyouconsideredthatifAllãhtakesawayyourhearingandyoursightandsetsasealonyourhearts,whoisthegodbesidesAllãhthatcanbringittoyou?"SeehowWerepeatthecommunications,yettheyturnaway:

Takingawaythehearingandthesightmeanstakingawaythepoweroftheearsandtheeyes,makingsomeonedeafandblind.Settingasealontheheartsmeansclosingits'door'insuchawaythatnothingfromoutsidecanentersothatonecanreflectuponitsaffairanddistinguishtheobligatorydeedsfromnon-obligatoryonesorthegoodandbeneficialonesfromtheevilandharmfulones–inspiteofretainingitsoriginalcharacteristicandthatistheabilityofunder-standing;otherwise,hewillbecomealunaticandinsane.

SincethesepolytheistswerenotgivingeartothetruewordsaboutAllãh,GlorybetoHim,andwerenotseeingHissignsthatprovethatHeisOneWhohasnopartner,hencetheirheartsbecomesuchthatnothingfromtheimportsofearsand

eyescouldenterthemsothattheymaydistinguishtruthfromthefalsehood.ThisisanargumenttoinvalidatethebeliefofthepolytheistsregardingAllãh,theSublimeandHisUnity.

Thisargumentcanbesummarizedasfollows:thebeliefinpartnersofAllãhcarrieswithinitselfitsfalsity.ThebeliefinpartnersofGodisbasedonbelievinginthemasintercessorsinthesensethattheyintercedeandmediate[betweenhumansandGod]toprocurebenefitsandavertharms.Ifthepartnersarejustintercessorsbasedonthissupposition,thenAllãh[beingtheSupremeGod]hastheabilitytodowhateverHewantsinHisKingdomwithoutanyonepreventingoropposingHim.So,ifAllãhtakesawaythepowerofyourhearingandsight,andsealsyourhearts,Hecandothat,andnoonefromthepartnersascribedtoHimcanopposeHimsincetheyareintercessorsandintermediariesonly,notopponents[ofGod].So,ifAllãhdoessoanddeprivesyouofwhatHetakesawayfromyou,thennoonecangivethatbacktoyoubecausethepartners[believedbyyou]areintercessorsandintermediariesonly,notthesourceofcreationandinvention.

Ifthosepartnerscannotgiveyouanybenefitoravertanyharm,thenwhatdoesitmeantoascribedivinitytothem?Afterall,GodisnonebutOneWhocancreate,destroyanddowhateverHelikesintheuniverse.HumannatureiscompelledtoacknowledgethatthisworldhasaGodbysearchingfortheoriginoftheoccurrencesofthegoodandtheevilthatitwitnessesintheexistingworld.Ifsomethingneitherharmsnorbenefits,alongsidetheoccurrences[oftheworld],thencallingit'God'isnothingbutanonsensicalstatement.

Itdoesnotbehoveamanwithsoundmindanddiscerningabilitytoacceptanimageofstoneorawoodorametal(carvedbyhumanhandsbasedonhisownideas)asthecreatoroftheworldorhavingabilitytocreateanddestroy.Neithercanheacceptthenotionthatagodofaspecies(i.e.,anidol)istheGodworthyofbeingworshippedwhooriginatedtheworldwithoutapriormodelwhilehehimselfisaservantofGodnurturedbyHim.

Thisargumentcanalsobepresentedinadifferentway:theconceptofdivinitycannotbeappliedtoapartnerofGodwhoismerelyanintercessorandanintermediarysincebeingoriginalincreationandinvention[whichisanessentialqualityofGod]demandsfreedominwhateverHewantstodoanddeservesexpressionofhumilityfromthecreatedandsustainedbeings.Now,ifthesupposedintermediaryofGodhasfreedominwhateverhewantstodo,andthen

hewillbetheoriginandbeginningpointofcreationandnotanintermediaryandintercessor.Butifhehasnofreedominwhateverhewantsto,thenheisjustaninstrumentandatool,andnotanoriginatorandGod–thisalsoappliestothematerialphenomenonwherevertheyarefoundsincetheyarenothingmorethanatoolandaninstrumentsuchaseatingfulfilstheappetite,drinkingquenchesthethirst,parentsbringforthachild,pencreatestheimagesofwriting,walkingcoversthedistance,etc.

"SeehowWerepeatthecommunications,yettheyturnaway":at-Tahrif()Repeating'meanschangingthem[indifferentforms]inordertoexplainthem[moreeasily];and'aṣ-ṣudūf( فو د ص لا )turnaway'meansignoringordiscarding.Thetermṣadafa,yaṣdafu,ṣadufan,areusedwhenapersonturnsawayfromsomething.

QUR’ÃN[6:47]:Say:"HaveyouconsideredifthechastisementofAllãhshouldovertakeyousuddenlyoropenly,willanybedestroyedbuttheunjustpeople?"

al-Jahrah( ةر جه لا =openly)meansafullexposure[ofsomething]thatleavesnoroomfordoubtandthereforeithasbeenusedhereasacontrasttoal-baghtah( ةت غب لا =suddenly)whichmeanscomingofsomethingsuddenlyinawaythatitdoesnotappearuponwhomitascendsexceptafterithascomeandengulfedhim,leavinghimnochanceofescape.

ThisverseisageneralargumentstatingthattheunjustpeopleareindangerofAllãh'schastisement,achastisementthatwillneithermissthemnormistakeitsintendedtarget;thenitclarifiesthattheyareclassifiedas'unjust'becausetheydeviatedfromtheIslamiccallandrejectedthecommunicationsofAllãh,theSublime.Thisissobecausechastisementactuallymeansconveyingtheguiltytowhatharmsanddestroyshimasarecompenseofhiscrime,andthereisnocrimewithoutinjustice.So,ifachastisementcomestothemfromAllãh,GlorybetoHim,itwillnotdestroyanyonebuttheunjust.Thisisthemeaningofthisverse,andthenexttwoversesspecifythatunbelieversaretheunjustones.

QUR’ÃN[6:48-49]:AndWesendnotmessengersbutasannouncersofgoodnewsandgiversofwarning;thenwhoeverbelievesandactsaright,theyshallhavenofear,norshalltheygrieve.And(asfor)thosewhorejectOurcommunications,chastisementshallafflictthembecausetheytransgressed:

TheseversesstatethattheunbelieversaretheunjustonesandthatwhenAllãh'schastisementcomestothem,itharmsthemonlybecauseoftheirinjustice.AndthatiswhyAllãhchangesthethreadoftheconversationbyaddressingtheHolyProphet(ṣ.a.‘a.w.a.)directlysothathewillbetheonewhoinformsthemaboutthechastisementandsothatitwouldbemoredecisiveincuttingofftheexcuse.Thefirstpersonpronounhasbeenusedtoemphasizethatthisstatementcomesfromthedivinearenaofgloryandgreatness.

ThesummaryofthissectionisthattheAlmightyhascommandedHisProphet(s.a.‘a.w.a.)topresenttheargumenttotheunbelieversthatifAllãh'schastisementcomestothem,itwillnotdestroyanyonebuttheunjustonesamongthem.ThenHesaystoHisMessenger:Wearegivingyoutheargumentaboutcomingchastisement;WeareinformingyouthatOurplantosendtheMessengersisforthepurposeofgivinggoodtidingsandwarning:sowhoeverbelievesanddoesgood,therewillbeno[chastisement]uponhimbutone,whoeverrejectsOurverses,hewillbetouchedbyOurchastisementbecauseofhisdeviationandstrayingawayfromthepathofsubmission.Therefore,theyshouldreflectaboutthemselvestoseeamongwhichofthetwogroupstheybelongto.

Inpreviousdiscourses,wehavefullyexplainedthemeaningofbelief(Imãn),doinggood(islãh),anddeviationandsins(fisq),andalsothemeaningofnegatingfearandsadnessfromthebelievers.

QUR’ÃN[6:50]:Say:"Idonotsaytoyou,IhavewithmethetreasuresofAllãh,nordoIknowtheunseen,nordoIsaytoyouthatIamanangel;Idonotfollowaughtsavethatwhichisrevealedtome."Say:"Aretheblindandtheseeingonealike?Doyounotthenreflect?"

Perhapsthemeaningof"thetreasuresofAllãh"is["thetreasuresofmercy"]asHehasmentioned:Say:"IfyoucontrolthetreasuresofthemercyofmyLord,thenyouwouldwithhold(them)fromfearofspending…"(17:100).Theimpactofthe"treasuresofmercy"hasbeendisclosedinHisWord:WhateverAllãhgrantstomenof(His)mercy,thereisnonetowithholdit…(35:2).So,themercy

ofAllãhexistsinabundanceinthesensethatitemanatesfromHimuponthingsbestowingthemtheirexistenceandtheeffectsoftheirexist-ence.Thus,He,theSublime,hasclarifiedthisbyHisWord:Hiscommand,whenHeintendsanything,isonlythatHesaystoit,'Be,'anditis,(36:82).ThesourceofthisabundantmercyisHisWord:"Be"whichemanatesfromthedivinearenaofgloryandgreatness.ThisisalsoreflectedbywhatHehassaidinanotherverse:AndthereisnotathingbutwithUsarethetreasuresofit,andWedonotsenditdownbutinaknownmeasure,(15:21).

So,themeaningof"thetreasuresofAllãh"isthestationfromwhichHebestowsfromitwhateverHewisheswithoutanythingdiminishing[inthetreasures]bybestowingofneitherexistencenoranythingmakingHimincapablebyweaknessorgreatness[oftask].ThisisreservedforAllãh,GlorybetoHim;whereasanyoneelse,whateverandwhoeverhemaybe,islimitedandwhateveriswithhimisfixedsothatwhenhegivessomethingfromit,itwilldiminishtothatextent;andapersonwithsuchlimitationscannotmakeapoorfreefromneedorfulfiltherequestofapetitioneroranswerthepleaofasupplicant.AsHisWord:"nordoIknowtheunseen"[utteredbytheHolyProphet]referstotheknowledgeoftheunseenwhichisindependentofDivinerevelation.Whereashisknowledge[oftheunseen]basedonrevelationisconfirmedinthefollowingsentenceinthissameverse:"Idonotfollowaughtsavethatwhichisrevealedtome."So,Hehasclarifiedinvariousplacethatsomeoftherevelationsenttothemessengersconsistoftheknowledgeoftheunseenasseeninthefollowingverses:TheKnoweroftheunseen!SoHedoesnotrevealHissecretstoany,excepttohimwhomHechoosesofanapostle…(72:26-27);andHisWordinthestoryofYūsuf:Thisisofthetidingsoftheunseen(which)Werevealtoyou,andyouwerenotwiththemwhentheyresolvedupontheiraffair,andtheyweredevisingplans,(12:102);andHisWordinthestoryofMaryam:ThisisofthetidingsoftheunseenwhichWerevealtoyou;andyouwerenotwiththemwhentheycasttheirpens(todecide)whichofthemshouldhaveMaryaminhischarge,andyouwerenotwiththemwhentheycontendedonewithanother,(3:44);andHisWordafterthestoryofNūḥ:TheseareofthetidingsoftheunseenwhichWerevealtoyou,youdidnotknowthem–(neither)younoryourpeople–beforethis…(11:49).

So,thepurposeofdenyingtheknowledgeoftheunseenreferstodenialofthestateinwhichheisnaturallyequippedinhisexistencewithanabilitythatdoesnotconcealforhimthingsthathumanscannotnormallyknowfromthesecretmatterswhateveritmaybe.

AsforHisWord:"nordoIsaytoyouthatIamanangel"intendtodenytheangelicnature[oftheHolyProphet]sincetheangelsaredevoidoftheneedsofphysicallifesuchasfood,drink,marriageanditsattachments.Thishasbeenmentionedinotherplacesalsosuchas:Say:"Iamonlyamortallikeyou;itisrevealedtome…"(18:110).Thesentenceunderdiscussionhereconsistingofdenialoftheangelicnature[oftheHolyProphet]withoutprovinghishumanityisinresponsetotheunbelievers'bewildermentabouttheHolyProphet(s.a.‘a.w.a.)intheirsayinglike:"WhatsortofApostleisthisthatheeatsfoodandgoesaboutinthemarts…?"(25:7).

Itappearsthatthisverse(thatcontainsdenialafterdenial)isaresponsetowhattheunbelieversweresuggestingtotheHolyProphet(ṣ.a.‘a.w.a.)indemandingmiraculoussignsandobjectingtohisactivitieswhichweresimilartothoseofnormalhumansascanbeseenintheirstatementquotedbytheAlmighty:Andtheysay:"WhatsortofApostleisthisthatheeatsfoodandgoesaboutinthemarts;whyhasnotanangelbeensentdowntohim,sothatheshouldhavebeenawarnerwithhim?"Or,(Whyisnot)atreasurebethrowndowntohim,orheshouldhaveagardenfromwhichhemayeat?"(25:7-8).

Similarly:Andtheysay:"Wewillbynomeansbelieveinyouuntilyoucauseaspringtogushforthfromtheearthforus.Oryoushouldhaveagardenofpalmsandgrapesinthemidstofwhichyoushouldcauseriverstoflowforth,gushingout.Oryoushouldcausetheheaventocomedownuponusinpiecesasyouthink,orbringAllãhandtheangelsfacetoface(withus).Oryoushouldhaveahouseofgold,oryoushouldascendintoheaven,andwewillneverbelieveinyourascendinguntilyoubringdowntousabookwhichwemayread."Say:"GlorybetomyLord;amIaughtbutahumanmessenger?"(17:90-93);…Stilltheywillshaketheirheadsatyouandsay:"Whenwillitbe?"(17:51);Theyaskyouaboutthehour,whenwillbeittakingplace?(7:187).

So,themeaningofthisverse:"Say:'Idonotsaytoyou…'"isthatinmycalltoyouandinconveyingthemessagetoyou,IhavenotclaimedanythingmorethanwhatIam–amortalhumanbeing–sowhyareyoublamingmeandforcingmetoacceptyoursuggestions?Ididn'tclaimthatIhavethedivinetreasuressothatyoumaydemandofmetobringforthriversorcreategardensorahousemadeofornaments!Ididn'tclaimthatIknowtheunseensothatImayanswertoyouevery-thingthatishiddenundertheveilsofunseensuchasthetimeoftheHour!Ididn'tclaimthatIamanangelsothatyoumaydefamemeandrejectmy

statementsbymyeatingfoodandwalkinginthemarkettobuythings!

TheSublime'sWord:"'Idonotfollowaughtsavethatwhichisrevealedtome,'"clarifiesthetruthoftheHolyProphet'sclaimafterrejectingwhattheyhadexpectedfromhisclaimofmessengershipofAllãhtothem.So,theclaimthat"IamtheMessengerofAllãhtoyou"doesnotmeanthat'IhavewithmethetreasuresofAllãh,nordoIknowtheunseen,nordoIsaytoyouthatIamanangel;rathertherealityisthatAllãhrevealsuntomewhateverHewantstoreveal.'

Thisstatementisnotpresentedinformofaclaim;ratheritsays:'Idonotfollowaughtsavethatwhichisrevealedtome'inordertoprovethatheiscommandedtoconveywhatisrevealeduntohim;inotherwords,conveyingtherevelationmeansfollowingit.Itisasifwhenhesaid:'Idonotsaythisorthat,'itwasasked:'Ifthisisthecaseandyouareahumanlikeusandweaklikeoneofuswithoutanysuperiorityoverus,thenwhatdoyouwantfromus?'Andsoheresponds:'Idonotfollowaughtsavethatwhichisrevealedtome:togiveyougoodtidings[ifyoufollow]andwarnyou[ofchastisementifyoudisobey],andtocallyoutothereligionofmonotheism.'

Theproofofthisexplanationisinthenextsentenceoftheverse:Say:"Aretheblindandtheseeingonealike?Doyounotthenreflect?"Thecontextofthissentenceexplainstousthefollowing:'EventhoughIamsameasyouinhumanityanddependency,thatdoesnotpreventmefromcallingyoutofollowmesincemyLordhasblessedmewiththeinsightbymeansofwhatHerevealstomeandnottoyou;andsoyouandmeareliketheblindandtheseeingwhoarenotalikeinthismattereveniftheyaresameinhumanity.'Reflectioninthisdifferencebetweenthetwoguidesapersontotheconclusionthattheblindmustfollowtheseeingandtheignorantmustfollowthelearned.

QUR’ÃN[6:51]:AndwarnwithitthosewhofearthattheyshallbegatheredtotheirLord–thereisnoguardianforthem,noranyintercessorbesidesHim–thattheymayguard(againstevil):

Thepronoun"withit"in"warnwithitthose"referstotheQur’ãnasseenintheprevioussentence:"Idonotfollowaughtsavethatwhichisrevealedtome."Andthestatement:"thereisnoguardianforthem,noranyintercessorbesidesHim"indicatestheircircumstanceswhicharetheoutcomeoftheirfearortheybeinggatheredontheDayofResurrection.

"Fear"herereferstoitscommonmeaningandnottoknowledgeorrealizationsincethereisnosuchindicationinthecontext.AndthecommandtoespeciallywarnthosewhofearthattheywillbegatheredtotheirLordonthejudgementdaydoesnotnegatethegeneralwarningcoveringthemandothersasindicatedinanearlierverse:"…andthisQur’ãnhasbeenrevealedtomethatImaywarnyouandwhomsoeveritreaches…"(6:19).Since'thefearofbeinggatheredtotheirLord'helpstheirsoulsinaccepting[themessage]andbringstheirmindsclosertothecall,thecommandofwarninghasbeenspecifiedforthem;andtheyhavebeendescribedinthiswayinordertoemphasizethecallforthemandtourgetheHolyProphetthatheshouldnotneglecttheirissueandnotconsiderthemlikeothers,insteadheshouldpaymoreattentioninthecalltothembecausetheirposition[basedonthefear]isclosertothetruthandthereishopeintheirbelief.So,thisverse,alongwithotherversesrelatedtothegeneralwarning,conveysthefollowingmeaning:WarnthepeopleingeneralandespeciallythosewhofearofbeinggatheredtotheirLord.

AndHisWord:"thereisnoguardianforthem,noranyintercessorbesidesHim"istotalnegationofthepowerofotherthanAllãhaswellastheauthorityofintercession.However,thegeneralimportofthisverseisqualifiedbyotherversessuchas:…whoishethatcanintercedewithHimbutbyHisPermission?(2:255);…andtheydonotintercedeexceptforhimwhomHeapproves…(21:28);AndthosewhomtheycalluponbesidesHimhavenoauthorityforintercessionbuthewhobearswitnessofthetruthandtheyknow,(43:86).

Thisspecificverse,however,hasnotbeenqualifiedbecauseitaddressestheidolaterswhobelievedinthepoweroftheidolsandtheirintercession,andtheydidn'tbelievethattheirpowerwasdependentuponthepermissionorapprovalofAllãh.WhereasthebeliefinthepowerandtheintercessionbasedonAllãh'spermission,dependsonitsknowledgeandthatknowledgedependsonrevelationandprophethood,buttheydidnotbelieveinprophethood.Onthecontrary,thepowerandtheintercessionthattheyascribedtotheiridolswasbelievedbythemtobepartoftheiressentialnaturewhichdidnotdependonAllãh'spermission;asiftheywerepowerfulintheirexistencewhichhadtheinheritabilitytodowhatevertheywishedregardingtheweakoneswithoutanypermissionfromAllãh,GlorybetoHim!Inotherwords,creationofpowerfulbeingsinherentlycarriesthe'Authorization'toexercisepoweroverthosewhoareunderthem.

Inshort,theversesays:"thereisnoguardianforthem,noranyintercessor

besidesHim,"anddoesnotinclude'exceptbyHispermission'becausetheidolatersindeedbelievedthattheidolswereabsoluteguardiansandintercessors–sotheunconditionalrejectionofanyguardianandintercessorbesidesAllãhstandsparalleltotheirbeliefofaffirming[guardianshipandintercession]forthem.Asforaddingtheexceptiontothisgeneralstatement,althoughitisconceptuallyvalid(asithasoccurredinvariousplacesinHisSpeech),itisnotappropriateinthisplace.

So,itisclearfromtheabovediscussionthattheverse,initsunconditionalform,commands[theHolyProphet]towarneveryonewhohasthefearinhisheartofbeinggatheredtoLordwhentheyareremindedofAllãh'sverses,nomatterwhetherheisfromthosewhobelieveinbeinggathered(likethebelieversfromamongthePeopleoftheBook)orfromthosewhodon'tbelieveinit(liketheidolatersandothers)whodoubtitsoccurrencebutitsfearengulfstheirsoulswithitspossibility–forthefearofsomethingwhoseoccurrenceispossiblecanindeedmaterializeevenifoneisnotsureaboutit.

Thereisadifferenceinopinionamongthecommentatorsaboutthisverse:Onesaysthattheversewasrevealedregardingthebelieversinbeinggatheredandthosearetheonesaddressedinthefollowingverse:AnddonotdriveawaythosewhocalltheirLordinthemorningandtheevening…Anothersaysthatitwasrevealedregardingagroupofpolytheists'idolaterswhobelievedinbeingresurrectedafterdeath.ThisissoeventhoughthereisnoproofthatanyoftheMeccansorArabpolytheistsoftheeraofrevelationheldthisviewandinspiteofthefactthatversesofthischapteraddressthepolytheistsofQurayshorArab!YetanothercommentatorsaysthatitisaddressedtoeveryonewhobelievesinbeinggatheredinthehereafternomatterwhetherheisaMuslimorfromthePeopleoftheBook,andthatthecommandofwarningisrelatedtothebelieversinspecific(eventhoughtheobligationofwarningisforallpeople)becausetheargumentismorecompellinguponthemsincetheyconfesstotheresurrection.

Thisverse,however,hasonlydescribedthemincontextofthefearofbeinggathered;andthefearofathingdoesnotdependonabsoluteknowledgeofitsoccurrenceoronbeliefinitsoccurrence,ratheritdependsondoubt(i.e.,theprobabilityofequalproportionswithvaryingdegreesofpreference)justlikefearthatisbasedonknowledge.Thisisobvious.

So,theverse,indeed,urgestheHolyProphet(s.a.‘a.w.a.)towarnanyoneinwhomhefindsthesignsoffear,fromwhatevergrouphemaybe,becausethe

foundationofthereligiouscallisbasedonbeinggatheredtotheLordandbeingheldaccountableforthebadandgooddeeds,andberecompensedaccordingly.Andtheminimumimpactofthereligiouscallwouldbeonapersonwhoconsidersthegathering[ofjudgementday]apossibilityandsofearsit;andthehigherthepossibilityofitsoccurrence,thehigherwouldbetheleveloffearandstrongertheimpact[ofaccepting]thecall–untilheacquiresconvictionaboutitandtotallynegatesitopposite,andthereafteremergesthetotalacceptance.

QUR’ÃN[6:52]:AnddonotdriveawaythosewhocalltheirLordinthemorningandtheevening,theydesireonlyHisfavour;neitherareyouanswerableforanyreckoningoftheirs,noraretheyanswer-ableforanyreckoningofyours,sothatyoushoulddrivethemawayandthusbeoftheunjust:

ThecontextofthisverseisthatthepolytheistsfromtheHolyProphet'stribeproposedtohimthatheshouldpushawaythe[socially]weakbelieversandso,Allãh,GlorybetoHim,forbadehimfromitinthisverse.Thisissupportedbythenextverse:AndthusdoWetrysomeofthembyothers…

Thisproposaloftheirsissimilartowhatwasproposedbythearistocratsofthepastnationstotheirprophetsthattheyshouldpushawayfromthemselvestheweakandpoorbelieversoutofarroganceandhaughtiness.WhiledescribingthepeopleofNūḥandhisarguments,Allãh,theSublime,narratestheproposalofhispeoplesimilartotheversesunderdiscussion:Andthechiefsofthosewhodisbelievedfromamonghispeoplesaid:"Wedonotconsideryoubutamortallikeourselvesandwedonotseeanyhavefollowedyoubutthosewhoarethemeanestofusatfirstthoughtandwedonotseeinyouanyexcellenceoverus;nay,wedeemyouliars."Hesaid:"Omypeople!TellmeifIhavewithmeclearprooffrommyLord,andHehasgrantedmemercyfromHimselfandithasbeenmadeobscuretoyou;shallweconstrainyouto(accept)itwhileyouareaversefromit…Iamnotgoingtodriveawaythosewhobelieve;surelytheyshallmeettheirLord…andIdonotsaytoyouthatIhavetreasuresofAllãh;andIdonotknowtheunseen,nordoIsaythatIamanangel;nordoIsayaboutthosewhomyoureyesholdinmeanestimation(that)Allãhwillnevergrantthem(any)good–Allãhknowsbestwhatisintheirsouls–forthenmostsurelyIshouldbeoftheunjust."(11:27-31).

ComparingtheseverseswiththeverseunderdiscussionshowsthatthosewhocalltheirLordinthemorningandtheeveninganddesireHisfavourarethe

believers;andtheircallinthemorningandtheevening–andthatistheirritualprayerortheirgeneralpleatotheirLord–hasbeenmentionedasaproofoftheirunadulteratedlinktotheirLord,andasawayofexplainingthestatementinthenextverse:DoesnotAllãhbestknowthegrateful?

Theword'wajh(pl.wujuh)'in"theydesireonlyHiswajh"meansAllãh'sface.[Ithasbeentranslatedhereas"Hisfavour".]ar-RãghibinhisMufradãtsays:"ThewajhinrealityisabodilypartasHesays:Andwashyourfaces(wujūh)andhands,[5:6].Andthefireshallcovertheirfaces,[13:50].Andsincethewajhisthefirstpartthatfacesyouandthemostnoblepartofthevisiblebody,itisusedtodescribethefront,themostnobleandthefirstpartofeverything;andthereforeitissaid:'wajhofso-and-so'and'wajhoftheday'[inthemeaningofbeginningoftheday].

"SometimesitisusedtoindicatethepersonhimselfasitcanbeseenintheDivineWord:[Everyoneonitmustperish]butthefaceofyourLord(theMasterofgloryandhonour)willendureforever[55:26-27].Itissaidthat'theface'meansHisPerson;itisalsosaidthatitmeanspayingattentiontoAllãhthroughgooddeeds.

"Hehassaid:WhereveryouturnthereshallbeAllãh'sface[2:115];EverythingwillperishexceptHisface[28:88];theydesireonlyAllãh'sface[30:38];VerilywefeedyouforAllãh'sface[76:9].Itissaidthatinallthesecases,thewajhissuperfluous[anditmeansHisPerson]andsotheversemeanseverythingwillperishexceptHim,andsimilarlyinotherexamples.IthasbeennarratedthatthismeaningwasmentionedtoAbū‘Abdillãhibnar-Riḍãwhorespondedbysaying:'GlorifiedbeAllãh!Theyhaveutteredagruesomestatement.Wajhactuallymeanstheonewhoisapproachedinthatdirectionandsotheversemeans:everythingfromthedeedsofthepeoplewillperish[i.e.,benullandvoid]exceptwhatwasdoneforthesakeofAllãh;andthisisthemeaningofotherversesalso.'Andsothemeaningof'theydesireonlyHiswajh'isthattheydesireonlyAllãh'spleasureorfavour."Isaythatthetransformationinusageof'wajh'fromitsliteralmeaningofabodilyparttoawidermeaningofwhateveronefacesofathingisnodoubtacommontransformationofwordsintheirmeanings.

However,aseriousconsiderationinthisdoesnotallowtheword'wajh'tobeusedinthemeaningof'person'.So,athing,whateveritmaybe,indeedfacessomethingelsewithwhatisapparentofitsqualitiesandnames,andit'sthe

attributesandnamesthatareperceivedbyanindividual[andnotthepersonitselfwhichisaninnerreality].Wecometoknowsomethingthroughoneofitsattributesoritsnames,andthenthroughthemwereachtoitspersonwithoutactuallyperceivingitspersondirectly.

Indeed,wegainknowledgeofthingsfirstthroughthemeansofsenseswhichperceiveonlythevisiblequalities(ofshapes,linesandforms,etc.)andnottheiractualessence.Fromtheresultofthisperceptionofthesenses,wearelead[throughtheintellect]totherealizationoftheactualessenceswhicharefoundationofthenon-essentialattributesandrelatedqualitieswhichdependontheessencesthatprotectthem.So,whenwesay,"ThepersonofZayd,"itmeansthepersontowhomthevisiblequalitiesandattributesofZaydarereferredtointhewaywerelateourqualitiesandattributestoour-selves.So,knowingtheactualpersonsisanintellectualperceptionwhichalwaystakesplacethroughakindofdeductionbyanalogyandprocessoflinkage.

Ifknowingtheessentialpersonoressencethroughacompleteintellectualperceptionisnotpossibleexceptbyhelpofitsattributesandeffectsusingdeductionbyanalogy,thentheissueof[knowing]Allãh,GlorybetoHim–whoseessencehasnolimitnorisHisexistencefinite–ismostclearlyandobviouslybeyondourfullcomprehension.PerceptionofathingdoesnotoccurexceptifithasalimitandsotherecanbenohopeincomprehensiveknowledgeoftheAlmightyasHehassaid:AndthefacesshallbehumbledbeforetheLiving,theSelf-subsistentGod…(20:111);andHeknowswhatisbeforethemandwhatisbehindthem,whiletheydonotcomprehendHiminknowledge,(ibid:110).

So,thewajhofathingiswhatisfacedbyothers;anditsdirection,i.e.,thepointofreference,isalsothewajhjustlikethefaceistohumanwhenfacedbyothers.Withthisconsideration,thegooddeedsbecomewajhofAllãhjustastheevildeedsbecomewajhoftheSatan.Thismeaningofwajhcanbeappliedinverseslike:…whoseekAllãh'spleasure…[30:38];"WefeedyouonlyforthesakeofAllãh…"[76:9],etc.Similarly,theattributesthroughwhichAllãh,GlorybetoHim,'faces'thecreatures[areHiswajh]likemercy,creation,susten-ance,guidanceandothersimilaronesfromtheattributesofactionaswellassomeoftheattributesofHisPersonthroughwhichweknowHim–totheextentthatwecanknowHim–likelife,knowledgeandpower.AllthesearetheAlmighty'swajhbywhichHe'faces'HiscreationandthroughwhichtheyturntoHimascanbeseeninanimpliedorexplicitformintheverse:ButthefaceofyourLord(the

masterofgloryandhonour)willendureforever,(55:27).Fromthelooksofit,theword:themasterofgloryandhonourisanattributeof'face'andnot'yourLord.'Reflectandponderonthis.

Sinceitiscorrecttosaythat'thedirectionofAlmightyAllãh'isHiswajh,thenitisgenerallycorrecttosaythatwhateverislinkedtotheAlmightyinthewayofproximity–likeHisnames,attributesandreligion;andlikethegooddeeds–aswellaswhoeverisfoundintheprecinctofHisproximity–liketheprophets,angels,martyrsandalltheforgivenbelievers–arealltheAlmighty'swajh.

Thisclarifies,firstly,themeaningofHisWord,GlorybetoHim:…andwhatiswithAllãhisenduring…(16:96);andthosewhoarewithHimarenottooproudtoserveHim…(21:19);thosewhoarewithyourLordarenottooproudtoserveHimandtheyglorifyHim…(7:206);andHisWordaboutonewhowaskilledinAllãh'sway:…nay,theyarealive(and)areprovidedsustenancefromtheirLord.(3:169);AndthereisnotathingbutwithUsareitstreasures…(15:21).Alongwiththefirstverseinthisparagraph,theseversesprovethatalltheseentitiesareeverlastingbytheAlmighty'sever-lastingnature;destructionandperditioncannottouchthem.Healsosays:…every-thingisperishablebutHiswajh…(28:88).ThisverseprovesthatthoseissuesarethewajhofAllãh,GlorybetoHim;inotherwords,allthoseissueshappentobeinthedirectionoftheAlmighty,theyarecomfortablyestablishedbyHissideandinHisdirection.

Secondly,thepointofreferenceformansintentiontowardsHisLordisHiswajhasHesays:…seekingthegraceandpleasurefromtheirLord…(5:2);…toseekmercyfromyourLord…(17:28);…andseekmeansofnearnesstoHim…(5:35)–theseareallwajhofAllãhbecausetheattributesofHisActionsuchasmercy,pleasure,graceandetc.arefromHiswajh.Similarly,the'way'oftheAlmightyisfromHiswajhasmentionedearlier:…excepttoseekAllãh'spleasure…(2:272).

Also,HisWord:"neitherareyouanswerableforanyreckoningoftheirs,noraretheyanswerableforanyreckoningofyours."al-hisãb(=reckoning)meansusingthenumberstoaddorsubtract,etc.Sinceexaminingthedeedsandevaluatingthemtofulfiltherecom-penseortogetresultandetc.cannotnormallybedonewithoutusingnumberstoaddorsubtract,thisisknownasreckoningofthedeeds.Ifthereckoningofthedeedsistofulfiltherecompense,andtherecompenseisindeedfromAllãh,GlorybetoHim,sothereckoningisuponAllãh,the

Sublime,i.e.,inHisjurisdictionandabilityasHehassaid:

TheiraccountisonlywithmyLord…(26:113);ThensurelyuponUsisthetakingoftheiraccount(88:26);andthenHereversesthefocusbysayingthat:…surelyAllãhtakesaccountofallthings(4:86),toprovethatHis,theSublime'spowerandcontrolovereverything.

Basedonthis,thestatementthat'theProphetisneitheranswerablefortheirreckoningnoraretheyanswerableforhisreckoning'means:itisnotuponhimtotakeaccountoftheirdeedsinordertorecompensethemsothathemaydrivethemawayfromhimselfifheisnotpleasedwiththeirbehaviouranddislikestheircompany.Ontheotherhand,itisnotuponthemtotakeaccountofhisdeedssothathemaydrivethemawayoutoffearofscrutinybythemortheirpunishmentortheirdislikeofhimoutofarroganceandhaughtiness.Consequently,thetwosentences:"neitherareyouanswerable…"and"noraretheyanswerable…"areindependentstatements.

Itcouldalsobesaidthattheverse:"neitherareyouanswerableforanyreckoningoftheirs…"meansthathewillnotcarrytheburdenoftheirreckoneddeedsthatmaybeoverbearingforhim;andthisisbasedonthethoughtthatadeedbecomesaburdenonitsdoerorononewhobecomesresponsibleforit.So,itwouldmeanthatnothingoftheweightoftheirdeedsisuponyou.Consequently,thestatement"noraretheyanswerableforanyreckoningofyours"–itissuperfluoussincethestatementiscompletewithoutit–isactuallyjusttocompletetheothersideoftheequationandemphasizetheimplicationofthespeech.Itcanalsobesaidthatbothsentences"neitherareyouanswerableforanyreckoningoftheirs"and"noraretheyanswerableforanyreckoningofyours"indicatethelackofanyconnectionbetweentheHolyProphetandthemasfarasthereckoningofdeedsisconcerned.

Itisalsosaidthatthereckoninginthisversereferstothereckoningofthesustenanceandnotthedeeds,andsothemeaningwillbe:youarenotanswerableforreckoningoftheirsustenance;itisAllãhwhosustainsthemanduponHimisthereckoningoftheirsustenance.Andthestatement"noraretheyanswerableforanyreckoningofyours"[issuperfluousand]hasjustcometoemphasizetheimplicationofthespeechasmentionedearlier.

Althoughitispossibletoexplainthelasttwointerpretations,butthepreferred

viewisthefirstonementionedearlier.

Also,Hisword:"sothatyoushoulddrivethemawayandthusbeoftheunjust."Beingincludedinthegroupoftheunjustpeopleisdependentupondrivingthemawaythatis,drivingawaythosewhocalltheirLord.

Thesequenceofthespeech,initsnormalform,demandsthatthesentence:"andthusbeoftheunjust"shouldhavefollowedthefirstsentence:"AnddonotdriveawaythosewhocalltheirLordinthemorningandtheevening,theydesireonlyHisfavour."Butsincethespeechbecameprolongedbecauseofinterjectionofsentencesbetweenthefirstandthelast,thephrase:'driveaway'wasrepeatedagainasapredicateforthesentence:"andthusbeoftheunjust"inordertoestablishtheconnectionandremoveanyambiguity.So,noobjectioncanberaisedthatthespeech:"andthusbeoftheunjust"ispredicateduponitself(i.e.,'AnddonotdriveawaythosewhocalltheirLordsothatyoushoulddrivethemaway')sincerepeatingthephrase'driveaway'againhasbeendonetolinkthestatement:"andthusbeoftheunjust"tothefirstsentenceasyoualreadyknow.

QUR’ÃN[6:53]:AndthusdoWetrysomeofthembyotherssothattheysay:"ArethesetheyuponwhomAllãhhasconferredbenefitfromamongus?"DoesnotAllãhbestknowthegrateful?[Fatannã='Wetry'isfrom]al-fitnah()whichmeanstestandtrial.Thecontextprovesthatthequestion:"ArethesetheyuponwhomAllãhhasconferredbenefitfromamongus?"isformockingandridiculingsinceitisknownthatthepolytheistsusedtoderideonlythosewhomtheyregardedascontemptibleandunderratedtheirstatusinsociety;andthiswasdoneonlybecauseoftheirpoverty,humble-nessandlowesteemineyesofthearistocracyofMecca.

So,Allãh,GlorybetoHim,informsHisMessengerthatthisvarianceanddifference[betweenthepeople]wasactuallyadivinetestbywhichthepeoplearetestedsothattheungratefulonescanbedistinguishedfromthegratefulones.So,theungratefulandarrogantpeoplesayaboutthepoorbelievers:"ArethesetheyuponwhomAllãhhasconferredbenefitfromamongus?"Verilythesocialnormsofthepeoplearebasedonthestandardsofnobilityandbasenessthattheyhaveestablishedthemselves;similarly,adeedisevaluatedaccordingtothesocialstandingofitsdoer.Therefore,thenormadoptedbythepoor,thehumbleandtheslaveisunderratedbytherichandthepowerful;andsoadeedaccomplishedbyapoororaspeechutteredbyaslaveoraprisonerisnotworthofanyattentionbythosewhoownwealthandpower.

So,theactofembracingthefaithbythepoor,thelabourers,andtheslaves[ontheonehand],andtheProphet'sconsiderationforthemandassociationwiththem[ontheotherhand]byitselfbecamekindofaproof,intheeyesofthearrogantandtyrantclassofthesociety,oftheinsignificanceofthefaithandthatitisunworthyofanyattentionbythenotableandpowerfulones.

HisWord:"DoesnotAllãhbestknowthegrateful?"isaresponsetothepolytheists'ridiculebasedonwhattheyconsideredtobeunlikely:"ArethesetheyuponwhomAllãhhasconferredbenefitfromamongus?"ItmeansthatthebelieversweregratefultoAllãhandnotthepolytheists,andthereforeHepreferredtheformerforHisfavour[ofIslam]andkeptthelatterback.TheAlmightyhasimpliedthatverilyAllãhbestknowsthosewhoaregratefulforHisfavour;anditisobviousthattheBenefactorindeedfavoursandblessesonewhoisthankfulforHisblessing.AndAllãhhasnamedconfirmationofHisUnityandnegationofapartnerfromHimasgratefulnesswhiledescribingthestatementofYūsuf(‘a.s.):…itbeseemsusnotthatweshouldassociateaughtwithAllãh;thisisbyAllãh'sgraceuponusandonmankind,butmostpeopledonotgivethanks,(12:38).

Theverseclarifiesthatthepolytheists,outoftheirignorance,basedhonourandpoweronbeingadvancedinthevanitiesofthisworld–wealth,childrenandstatus–whilethesehavenovalueinAllãh'seyesandnohonour.Thereality[ofhonour]revolvesaroundthequalityofgratefulnessandtruebenefit,andthatistheDivineAuthority.

QUR’ÃN[6:54]:AndwhenthosewhobelieveinOurcommunicationscometoyou,say:"Peacebeonyou,yourLordhasordainedmercyonHimself,(so)thatifanyoneofyoudoesevilinignorance,thenturnsafterthatandactsaright,thenHeisForgiving,Merciful.":

Themeaningof"as-salãm=peace"hasalreadybeenexplainedearlier.Themeaningof"kataba=writing"mercyonHimselfisthatHehasordainedmercyuponHimselfinthesensethatitisimpossibletoseparatethedescriptionofmercyfromHisactions."Aṣlaḥa=actsaright"isfromal-iṣlãḥwhichmeanstobecoveredwithgoodness;grammaticallyitisanintransitiveverbevenifinrealityitmaybetransitive.Itsmeaningisreformingtheselforamendingthedeed.

Itsconnectiontothepreviousverseisclear.HereAllãh,GlorybetoHimcommandsHisProphet(s.a.‘a.w.a.)–afterforbiddinghimfromdrivingthebelieversawayfromhimself–tobekindtothem,togreetthem,andtogivegoodtidingsofAllãh'sforgivenessandmercytothoseamongthemwhohadrepentedasincererepentanceforasin,sothattheirsoulsmaybedelightedandtheinconsistencyoftheirheartbeatsmaycalmdown.

Theverseclarifiesthefollowings:

Firstly,theverse–anditisfromtheversesofrepentance–isrelatedtorepentancefromsinsandmisdeeds,andnotfromunbeliefandpolytheism.ThisisbasedonHisWord:"ifanyoneofyoudoesevil,"i.e.,fromthosewhobelieveinAllãh'sverses.

Secondly,theignorancein"ifanyoneofyoudoesevilinignorance"meanstheoppositeofdisbeliefandobstinacywhicharedoneonpurposeandnotoutofignorance.VerilyonewhocallshisLordinthemorningandtheevening,seekingHisfavour,andisbelieverinAllãh'sversesdoesnotdisobeytheSublimeoutofarroganceandpride,ratheroutofignorancewhichovercomeshimasaresultoffollowinghisdesireoranger.

Thirdly,linking"turns[inrepentance]"with"actsaright"istoprovethat'turninginrepentance'canonlyhappenwith'Actingaright'sincetherealityofreturningtoAllãhandseekingrefugeinHisproximity,withitspurestatus,doesnotcombinewithfilthofsinsfromwhichtherepentingpersoncleanseshimself.Repentanceisnotjustsaying:'Ireturn[inrepentance]toAllãh,'whichdoesnotmovefromthetonguetotheheartasHighbeHeExaltedhassaid:…andwhetheryoumanifestwhatisinyoursoulsorhideit,Allãhwillcallyoutoaccountforit…(2:284).

Fourthly,Allãh'sattributesofactionslikeAll-ForgivingandAll-Mercifulcanberightlytiedtoatime.EventhoughAllãh,GlorybetoHimhasordainedmercyuponHimselfbutHedoesnotmanifestitnorimplementsitsimpactexceptwhenaservantofHiscommitsasinoutofignoranceandthenafterrepentsandactsaright.

Arelevantdiscussiononthisthemehasalreadypassedunderthecommentaryof:RepentancewithAllãhisonlyforthosewhodoevilinignorance,thenturn(toAllãh)soon,sotheseitistowhomAllãhturns(mercifully),andAllãhisAll-

knowing,Wise.Andrepentanceisnotforthosewhogoondoingevildeeds,untilwhendeathcomestooneofthem,hesays,"Surely,nowIrepent";nor(for)thosewhodiewhiletheyareunbelievers…(4:17-18)involumefourofthisbook.16

QUR’ÃN[6:55]:AndthusdoWemakedistinctthecommunicationsandsothatthewayoftheguiltymaybecomeclear:Bylookingatthecontext:"Wemakedistinctthecommunications"meansexplainingtheDivineKnowledge,andpurifyingitfromambiguityandfusion.

Andthe"la=sothat"in"sothatthewayoftheguiltymaybecomeclear"indicatesthepurpose;anditisconnectedtoanimpliedstatementwhichhasnotbeenwrittenoutofdeferenceandgreatnessofitsmeaning–andthisiscommonintheAllãh'sspeechsuchas:…andWebringthesedaystomenbyturns,andthatAllãhmayknowthosewhobelieve…(3:140),and:AndthusdidWeshowIbrãhīmtheKingdomoftheheavensandtheearthandsothathemightbeofthosewhoaresure,(6:76).

So,themeaningoftheverseisthat:ThisishowWeexplainandclarifythevarioussectionsoftheDivineKnowledge,andremovewhateverambiguityhascomeuponitforimportantobjectives;andoneofthoseobjectivesistoidentifythepathoftheguiltyonessothatthosewhobelieveinOurversesmayavoidit.Basedonthis:"thewayoftheguilty"meansthepaththattheguiltyonestraverseupon–againsttheversesthattalkaboutAllãh'sUnityanditsrelatedtrueknowledge–anditisthepathofdisbelief,obstinacy,turningawayfromdivineverses,andungratefulness.

Ithasbeensaidthatthemeaningof"thewayoftheguilty"meansthepaththathasbeenadaptedregardingtheguiltyones;thatis,Allãh'sattitudetowardsthemofcursingtheminthisworld,andimplementinganevilreckoningandpainfulchastisementupontheminthehereafter.However,thefirstmeaningismorepreferablebylookingatthecontextoftheversesofthischapter.

_______________________________________________________16Seeal-Mīzãn[Eng.transl.],vol.8,p.54(tr.).

TRADITIONS

1.al-Kulaynī,basedontheunconnectedchainofnarration,quotesal-Imãmar-Riḍã(‘a.s.)whosaid:"Verily,Allãh,toWhombelongMightandMajesty,didnotmakeourHolyProphetdieuntilHehadcompletedforhimthereligion.HesentdownuponhimtheQur’ãninwhichisclarificationforeverything,initHeclarifiedwhatispermissibleaswellasforbidden,andthepenalcodeaswellastherules,andallthatisrequiredforthepeople.Allãh,theGlorified,said:WehavenotneglectedanythingintheBook."(al-Kãfi)

2.‘AlīibnIbrãhīmal-QummīnarratesfromAḥmadibnMuḥammadwhonarratedfromJa‘faribnMuḥammadwhonarratesfromKathīribn‘AyyãshwhonarratesfromAbu'l-JãrūdfromAbūJa‘far[al-Bãqir](‘a.s.)abouttheverse:AndtheywhorejectOurcommunicationsaredeafanddumb,he(‘a.s.)said:"Deaffromtheguidance;dumbwhocannotspeakanythinggood;inutterdarknessmeansinthedarknessofunbelief;whomAllãhpleasesHecausestoerr,andwhomHepleasesHeputsontherightway–thisistherejectionoftheQadariyyahofthisummahwhomAllãhwillraiseontheDayofResurrectionwiththeSabaens,theChristiansandtheMagians,andthereupontheywillsay:'OurLord,wewerenotpolytheists,'Allãhshallsay:Seehowtheyliedagainsttheirownsouls,andthatwhichtheyforgeddidpassawayfromthem."

Thehe[‘a.s.]furthersaid:"TheMessengerofAllãh(s.a.‘a.w.a.)said:'Verily,everyummahhas[agrouplike]Magians;andtheMagiansofthisummaharethosewhosay:"ThereisnoDivineDecree(al-qadr);"andtheyassumethatthewillandpowerisrelatedtothemandforthem.'"(at-Tafsir)Whilequotingthishadith,theauthorofal-Burhãnsays:"Inanothercopyofthetafsirof‘AlīibnIbrãhīm,thishadithsays:'He[i.e.,theHolyProphet]said:"Verily,everyummahhas[agrouplike]Magians;andtheMagiansofthisummaharethosewhosay:'ThereisnoDivineDecree;'andtheyassumethatthewillandpowerisneitherforthemnoragainstthem."Andinathirdcopy,itsaysthat:'Theysaid:"ThereisnoDivineDecree;"andtheyassumethatthewillandpowerisneithertowardsthemnorforthem.'"(Tafsiru'l-burhãn)

Theauthorsays:TheissueofDivineDecreeisfromtheissuesthatwas

discussedduringtheearlyera[ofIslam];agrouprejectedal-qadr–whichmeanstheWillofAllãh,GlorybetoHim,hasapartialconnectiontotheactionsofhumans–andtheyprovedindependentwillandpowerforhumansintheiractionsandthattheyaretheindependentcreatorsoftheiractions.Theyhavebeennamedasal-Qadariyyah,thetheologianswhodiscusstheDivineDecree(al-qadr).Bothsects,[theShī‘ahsandtheSunnīs]havenarratedfromtheHolyProphet(s.a.‘a.w.a.)thathesaid:"TheQadariyyaharetheMagiansofthisummah."Theapplicationoftheterm"Magians"onthemisobvioussincetheybelievethatthehumanactionshasacreator,i.e.,thehumanbeing,andthereisacreatorforallotherthings,i.e.,Allãh,GlorybetoHim;andthisisthebeliefoftheDualists,(theMagians,)intwogods:thecreatorofthegoodandthecreatoroftheevil.

ThereareothernarrationsfromtheHolyProphet(s.a.‘a.w.a.)andtheImãmsofAhlu'l-Bayt(‘a.s.)whichexplainthenarrationasabove,andprovethatthereisDivineDecreeandAllãh'sWillhasanimpactintheactionsofHisservantsastheQur’ãnhasproved.

TheMu'tazilahtheologicalsect–andtheydenytheDivineDecree–hasinterpretedthenarrationbysayingthattheQadariyyahrelatethegoodandtheevilalltoanon-humancreator.Somediscussiononthissubjecthasalreadyoccurredanditsfulldiscussion,Godwilling,willcomeinthefuture.ItisclearfromwhatwehavediscussedthatreconcilingbetweentheviewthatthereisnoDivineDecree[inhumanactions]andtheviewthathumansdon'thaveanywillorpower[oftheirown]inreconcilingmutuallyincompatibleviewssincetheformerprovestotalindependenceofhumansintheiractionswhilethelatternegatestheirwillandpower.

So,whatexistsinthetwoversionsofthenarrationasareconcili-ationoftheview(thatthereisnoDivineDecree)andtheview(thathumanshavenowillandpower)isindeedtheresultofdistortiondonebyascribeforwhomthemeaningwasconfusingandsoheretainedthewords"noDivineDecree"butchangedtherestofthenarration.

3.as-SuyūṭīhasquotedfromAḥmad,IbnJarīr,IbnAbīḤãtim,Ibnu'l-Mundhir,aṭ-Ṭabrãnīinal-Kabir,Abu'sh-Shaykh,IbnMardu-wayh,andal-Bayhaqīinash-Shu‘abfrom‘Uqbahibn‘ÃmirfromtheHolyProphet(s.a.‘a.w.a.)whosaid:"IfyouseeAllãhgiving[materialblessings]toaservantinthisworldwhileheisstillengrossedinhissins,thatheloves,thenthatisindeedistidrãj(luring

someoneintodestruction)."ThentheMessengerofAllãh(s.a.‘a.w.a.)recitedtheverse:Butwhentheyneglectedthatwhichtheyhadbeenadmonished,Weopenedforthemthedoorsofallthings,untilwhentheyrejoicedinwhattheyweregivenWeseizedthemsuddenly;thenlo!Theywereinutterdespair[6:44]andtheverseafterit.(ad-Durru'l-manthur)

4.as-SuyūṭīhasquotedfromIbnAbīḤãtim,Abu'sh-Shaykh,IbnMarduwayhfrom‘Ibãdahibnaṣ-ṢãmitwhosaidthattheAllãh'sMessenger(s.a.‘a.w.a.)said:"VerilywhenAllãh,theBlessed,theSublime,intendscontinuationandgrowthofacommunity,Heblessesthemwithabstinenceandthrift;andwhenHeintendsacommunitytoperish,HeopensforthemoropensuponthemthedoorofdeceituntilwhentheyrejoicedinwhattheyweregivenWeseizedthemsuddenly;thenlo!Theywereinutterdespair.Sotherootsofthepeoplewhowereunjustwerecutoff;andallpraiseisduetoAllãh,theLordoftheworlds."(ad-Durru'l-manthur)

5.as-SuyūṭīhasquotedIbnu'l-MundhirfromJa‘farwhosaid:"AllãhrevealedtoDãwūd:'Fearmeinallsituations;andyoushouldbemostworriedwhenblessingsaccumulateonyousothatIshouldn'tthrowyoudownatthatmoment,thenIwillnotlookatyou.'"(ad-Durru'l-manthur)

Theauthorsays:HisWord:"Ishouldn'tthrowyoudown"isanegativeformintendingtowarn;andHisWord:"andthenIwillnotlookatyou"isconnectedtotheearliernegativeverb.

6.Inthecommentaryoftheverse:Say:"HaveyouconsideredifthechastisementofAllãhshouldovertakeyou…"‘AlīibnIbrãhīmal-Qummīsays:"ThiswasrevealedwhentheHolyProphet(s.a.‘a.w.a.)immigratedtoMedinaandhiscompanionswereafflictedwithhardship,illnessandsickness.So,theycomplainedaboutittotheHolyProphet(s.a.‘a.w.a.)andAllãhthenrevealed:Say[tothem,'OMuḥammad!]HaveyouconsideredifthechastisementofAllãhshouldovertakeyousuddenlyoropenly,willanybedestroyedbuttheunjustpeople?'Itmeansthatyouwillnotbeafflictedwithanythingbuthardshipandlossinthisworldwhereasthepainfulpunishmentinwhichisperditionshallbeinflictedonlyontheunjustpeople."(at-Tafsir)

Theauthorsays:Thisnarration,besidesitsweakness[inchainofnarrators],contradictswhathasbeencopiouslydescribedthatthissurahof"al-An‘ãm"wasrevealedinMeccaalltogetherandthecontentoftheverse[underdiscussion]

doesnotfitwiththestory[narratedabove],andthecontextprovidedforitsinterpretationseemsfarfromthestyleoftheQur’ãn.

7.aṭ-Ṭabrisīundertheverse:AndwarnwithitthosewhofearthattheyshallbegatheredtotheirLord–thereisnoguardianforthem,noranyintercessorbesidesHim–thattheymayguard(againstevil),saysthataṣ-Ṣãdiq(‘a.s.)said:"WarnthroughtheQur’ãnthosewhofearmeetingtheirLord[ontheDayofJudgement]sothatyoumayenticethemforwhatiswithHim;forverilytheQur’ãnisanintercessorwhoseintercessionwillbeacceptedforthem."(Majma‘u'l-bayãn)

Theauthorsays:Thehadithapparentlyislinkingthepronounin"besidesHim"totheQur’ãn[andsoitwouldbe"...besidesit"],andthatisacorrectmeaningeventhoughtheQur’ãnhasnotbeendescribedas"aguardian"intheQur’ãnitselfjustasithasbeennamedas"anImãm".

8.as-SuyūṭīquotesfromAḥmad,IbnJarīr,IbnAbīḤãtim,aṭ-Ṭabarãnī,Abu'sh-Shaykh,IbnMarduwayh,andAbūNu‘ayminal-Ḥilyahfrom‘AbdullãhibnMas‘ūdwhosaid:"SomeprominentQurayshīindividualspassedbytheHolyProphet(s.a.‘a.w.a.)whileṢuhayb,‘Ammãr,Bilãl,Khabbãb,andotherpoorMuslimslikethemwerewithhim.So,theysaid:'OMuḥammad,areyousatisfiedwiththesepeoplefromyourcommunity?ArethesetheyuponwhomAllãhhasconferredbenefitfromamongus?Arewesupposedtobefollowersofthesepeople?Drivethemawayfromyourself,andonceyouhavedriventhemaway,wemayfollowyou.'So,Allãhrevealedaboutthem:AndwarnwithitthosewhofearthattheyshallbegatheredtotheirLord…"(ad-Durru'l-manthur)

Theauthorsays:aṭ-ṬabrisīhasalsonarratedthisinMajma‘u'l-bayãnfromath-Tha‘labīthroughhischainofnarratorsfrom‘AbdullãhibnMas‘ūdinashorterform.

9.as-SuyūṭīquotesfromIbnJarīrandIbnu'l-Mundhirfrom‘Ikrimahwhosaidthat‘UtbaibnRabī‘ah,ShaybahibnRabī‘ah,Qarẓahibn‘Abd‘AmribnNawfal,al-Ḥãrithibn‘ÃmiribnNawfalandMut‘imibn‘Udayyibnal-KhiyãribnNawfalfromamongthenoblesoftheunbelieversfrom[descendantsof]‘AbdManãfwenttoAbūṬãlibandsaid:"Ifyournephewdrivesawayfromusthoselowones–andtheyindeedareourslavesandservants–thatwillcreateagreat[respect]forhiminourhearts,makeusmoreamenabletohim,andbringusclosertoaccepthimandfollowhim."

AbūṬãlibmentionedthattotheHolyProphet(s.a.‘a.w.a.).‘Umar[ibnal-Khaṭṭãbwhowasinthatgathering]said:"Iwishyou,OAllãh'sMessenger,woulddothat,sothatwecanseewhethertheyreallyintendtodowhattheyaresaying,andwhatwaydotheygo."So,Allãhrevealed:AndwarnwithitthosewhofearthattheyshallbegatheredtotheirLord–toHisWord–DoesnotAllãhbestknowthegrateful?

‘Ikrimahcontinues:"Andthose[slaveswhohadacceptedIslam]wereBilãl,‘AmmãribnYãsir,Sãlim(slaveofAbūḤudhayfah)andSubḥ(slaveofUsayd);andfromamongtheTulafã’17wereIbnMas‘ūd,al-Miqdãdibn‘Amr,Wãqidibn‘Abdullãhal-Ḥanẓalī,‘Amribn‘Abd‘Umar,Dhu'sh-Shimãlayn,MurthidibnAbīMurthidandotherslikethem.

"Theverse:AndthusdoWetrysomeofthembyotherswasabouttheQurayshīleadersoftheunbelief,theslavesandthosealliedtotheQuraysh.Whenthisversewasrevealed,'Umarcameforwardandapologizedforhisearlierstatement;andsoAllãhrevealedandwhenthosewhobelieveinOurcommunicationscometoyou…"(ad-Durru'l-manthur)

10.as-SuyūṭīquotesfromAbūShaybah,IbnMãjah,AbūYa‘lã,AbūNu‘ayminal-Ḥilyah;andIbnJarīr,Ibnu'l-Mundhir,IbnAbīḤãtim,Abu'sh-Shaykh,IbnMarduwayh,al-Bayhaqīinad-Dalã’ilfromKhabbãbwhosaid:

"al-Aqra’ibnḤãbisat-Tamīmīand‘UyaynahibnḤaṣīnal-FazãrīfoundtheHolyProphet(s.a.‘a.w.a.)withBilãl,Ṣuhayb,‘Ammãr,andKhabbãbamongthepeoplewhoweresociallyweakbelievers.Whentheysawthemaroundhim,theyderidedthem.ThentheycametotheHolyProphetaloneandsaid:'Wewantyoutoappointa[distinct]placeforuswithyousothattheArabmayknowoursuperioritysincedelegationsoftheArabwillsooncometoyouandwewillbeembarrassediftheyseeussittingwiththoselowstatuspeople.So,whenwecometoyou,removethemfromyourgathering,andoncewehaveleft,youmaysitwiththemifyouwish.'Hesaid,'Okay.'Theysaid,'Thenwriteforusadocumentbindingyoutoit.'Heaskedforapaperandcalled‘Alītowritethedocumentwhileweweresittinginonecorner."ThatiswhenJibrīlcamedownwiththisverse:AnddonotdriveawaythosewhocalltheirLordinthemorningandtheevening–toHisWord–say:'Peacebeonyou,yourLordhasordainedmercyonHimself…'TheMessengerofAllãh(s.a.‘a.w.a.)threwawaythepaperfromhishandandhecalledus;sowecameto

himwhilehewassaying:'Peacebeonyou,yourLordhasordainedmercyonHimself.'So,weusedtositwithhim,andwheneverhewantedtostanduptogo,hewouldstandupandleaveus.ThenAllãhrevealed:Andwith-

___________________________________________________17Ḥulafã’:ispluralofḥalīf,i.e.,thoseforeignerswhowerealliedtooneortheothertribeofMecca.(tr.)

holdyourselfwiththosewhocallontheirLordmorningandeveningdesiringHisgoodwill…"Khabbãbcontinues:"So,theMessengerofAllãh(ṣ.a.‘a.w.a.)wouldsitwithusthereafterandwhenthetimecameforhimtogetup,wewouldleavehimsothathemaygo."(ad-Durru'l-manthur)

Theauthorsays:aṭ-ṬabrisīhasnarratedthisinMajma‘u'l-bayãnfromSalmãn[al-Fãrisī]andKhabbãb;andthereareothernarrationssimilartothelastthreenarrations.However,bylookingbackatthenumerousnarrationsatthebeginningofthissurahwhichprovethatthissurahwasrevealedalltogetherandalsobycontemplatingonthecontextoftheverses,thereisnodoubtthatthesenarrationsaresurelylikewhatwehavetermedas'Application'[ofversestoevents]inthesensethatthecompanionsfoundthecontentofsomeversesapplicabletosomeeventswhichtookplaceduringtheHolyProphet'stimeandsoconsideredthoseeventsasoccasionsofrevelationoftheverse;andnotinthesensethattheversewasrevealedallbyitselfbecauseofthateventinordertoclarifymattersaboutit.Itisappliedtotheeventinthesensethatthedoubtsaboutthateventwereremovedinlightofthatversejustasdoubtsinothersimilarcircumstanceswerealsoclarifiedinitslightasweseeinthethreenarrationsabouttherevelationoftheverse:AnddonotdriveawaythosewhocalltheirLord.Thepurposeoftheverseissamebutthestoriesaredifferenteventhoughtheyaresimilar:itseemsthattheeliteofMeccacametotheHolyProphet(s.a.‘a.w.a.)andproposedtimeandagainthathepushthesociallyweakMuslimsawayfromhimselfandthatateachtimesomeofthesociallyweakMuslimswerepresent.ThecontentoftheversehasaffinitywiththeseorsomeofthesuggestionsoftheMeccans.

ThisishowthecompanionsusedtodescribethereasonsforrevelationoftheversesinformofstoriesoreventsthathadoccurredduringtheHolyProphet'stimewhichhavekindofarelevancetothecontentsoftheholyverseswithouttheverseactuallyhavinganyconnectiontotheparticularstoryoreventthatwas

narrated.Thenwiththespreadofthetrendofquotingahãdithbasedonmeaning[ratherthanverbatim]andwidecirculationofthistrendcreatedadelusionthattheverseswererevealedforthosespecificeventstotheextentofbecomingtheexclusivereasons[fortheirrevelation].

So,thereisnorelianceonsuchkindsofahãdithnarratedontheoccasionofrevelation,especiallyintheexamplesofthissurahwhichisamongthoserevealedalltogether.Themostthattheseahãdithcandoistoshowakindofconnectionof[thethemeof]theversestotheeventswhichoccurredduringthetimeoftheHolyProphetinparticularwiththespreadoffabricationandinterpolationinthesenarrationsaswellastheirweakness,andleniencyoftheearlyscholarsinacceptingandquotingthem.

11.as-Suyūṭīinad-Durru'l-manthurquotesfromaz-ZubayribnBakãrinAkhbãru'l-Madinahfrom‘Umaribn‘AbudillãhIbnu'l-Muhãjirthattheverse[6:52]wasrevealedwhensomepeopleproposedtotheHolyProphet(s.a.‘a.w.a.)todriveawaytheweakonesfromAṣḥãbu'ṣ-Ṣuffah18fromhimself,similartothestory[mentionedearlier].ThisnarrationisconsideredweakbasedonthefactthatthesurahwasrevealedalltogetherandthatalsoinMeccabeforetheimmigration.

12.al-‘AyyãshīquotesfromAbū‘Amraz-ZubayrīfromAbū‘Abdillãh[aṣ-Ṣãdiq](‘a.s.)whosaid:"AllãhshowersmercyuponsomeonewhorepentedtoAllãhbeforedeath.Verilyrepentancepurifiestheabominationofthesinandpreventsfrommiseryofperdition.AllãhhasmadethemercyadutyuponHimselfforHisrighteousservantsasHehassaid:'…yourLordhasordainedmercyonHimself,(so)thatifanyoneofyoudoesevilinignorance,thenturnsafterthatandactsaright,thenHeisForgiving,Merciful.'"(at-Tafsir)

13.as-SayyidHãshimal-Baḥrãnī,inal-Burhãn,quotesfrom‘Abdullãhibnal-‘Abbãsthattheverse:AndwhenthosewhobelieveinOurcommunicationscometoyou…wasrevealedabout‘Alī,ḤamzahandZayd[ibnḤãrithah].(at-Tafsir)

Theauthorsays:TherearemanynarrationswhichsaythattheversesprevioustoitwererevealedabouttheenemiesoftheAhlu'l-Bayt(‘a.s.).Apparently,allthesenarrationsarebasedonflowandapplication[ofaverseonitsbestexamples]orbasedontheesotericmeaningsincetherevelationofthesūrahinMeccaalltogetherpreventsonefromconsideringthesenarrationsasthe

occasionsofrevelation(asbãbu'n-nuzūl);and,therefore,werefrainedfromquotingthem.AndAllãhknowsthebest.

__________________________________________________________________18Aṣḥãbu'ṣ-ṢuffahwerethehomelessMuslimsinMedinawholivedunderashadebesidestheProphet'sMosque.(tr.)

Say:"IamforbiddentoservethosewhomyoucalluponbesidesAllãh."Say:"Idonotfollowyourlowdesires,forthenindeedIshouldhavegoneastray

andIshouldnotbeofthosewhogoaright."(56).Say:"SurelyIhavemanifestprooffrommyLordandyoucallitalie;Ihavenotwithmethat

whichyouwouldhasten;thejudgmentisonlyAllãh's;HeseparatesthetruthandHeisthebestofseparators(betweentruthandfalsehood)."(57).Say:"Ifthatwhichyoudesiretohastenwerewithme,thematterwouldhavecertainlybeendecidedbetweenyouandme;andAllãhbestknowstheunjust(58).AndwithHimarethekeysoftheunseen–noneknowsthembutHe;andHe

knowswhatisinthelandandthesea;andtherefallsnotaleafbutHeknowsit,noragraininthedarknessoftheearth,noranythinggreennordrybut(itisall)inaclearbook(59).AndHeitisWhotakesyoursoulsatnight(insleep),andHeknowswhatyouacquireintheday,thenHeraisesyouupthereinthatanappointedtermmaybefulfilled;thentoHimisyourreturn,thenHewillinformyouofwhatyouweredoing(60).AndHeistheSupreme,aboveHisservants,andHesendskeepersoveryou;untilwhendeathcomestooneofyou,Ourmessengerstakehimcompletely,andtheyarenotremiss(61).ThenaretheysentbacktoAllãh,theirMaster,theTrueOne;nowsurelyHisisthejudgmentandHeisswiftestintakingaccount(62).Say:"Whoisitthatdeliversyoufrom(thedreadof)darknessofthelandandthesea(when)youpraytoHim(openly)humiliatingyourselves,andinsecret:'IfHedeliversusfromthis,certainlyweshallbeofthegratefulones.'"(63).Say:"Allãhdeliversyoufromthemandfromeverydistress,yetagainyouassociate

(others)withHim."(64).Say:"HehasthepowerthatHeshouldsendonyouachastisementfromaboveyouorfrombeneathyourfeet,orthatHeshouldthrowyouintoconfusion,(makingyou)ofdifferentparties;andmakesomeofyoutastethefightingofothers."SeehowrepeatedlyWedisplaythesignsthattheymayunderstand(65).Andyourpeoplecallitalieanditistheverytruth.Say:"Iamnotplacedinchargeofyou."(66).Foreveryprophecyisaterm,

andyouwillcometoknow(it),(67).AndwhenyouseethosewhoengageinvaindiscoursesaboutOursigns,withdrawfromthemuntiltheyenterintosomeotherdiscourse,andiftheSatancausesyoutoforget,thendonotsit

afterrecollectionwiththeunjustpeople(68).Andnothingofthereckoningoftheir(deeds)shallbeuponthosewhoguard(againstevil),but(theirs)isonlytoremind;haplytheymayguard(69).Andleavethosewhohavetakentheirreligionforaplayandanidlesport,andwhomthisworld'slifehasdeceived,andremind(them)therebylestasoulshouldbefetteredwithwhatithas

earned;itshallnothavebesidesAllãhanyguardiannoranintercessor,andifitshouldseektogiveeverycompensation,itshallnotbeacceptedfromit;thesearetheywhoshallbefetteredwithwhattheyearned;theyshallhaveadrinkofboilingwaterandapainfulchastisementbecausetheydisbelieved

(70).Say:"ShallwecallonthatbesidesAllãh,whichdoesnotbenefitusnorharmus,andshallwebereturnedbackonourheelsafterAllãhhasguidedus,likehimwhomtheSatanshavemadetofalldownperplexedintheearth?Hehascompanionswhocallhimtotherightway,(saying):'Cometous.'"Say:"SurelytheGuidanceofAllãh,thatisthe(true)guidance,andweare

commandedthatweshouldsubmittotheLordoftheworlds(71).Andthatyoushouldkeepupprayerandbecarefulof(yourdutyto)Him;andHeitisto

Whomyoushallbegathered.'"(72).AndHeitisWhohascreatedtheheavensandtheearthwithtruth;andonthedayHesays:"Be",itis.Hiswordisthetruth,andHisistheKingdomonthedaywhenthetrumpetshallbeblown;the

Knoweroftheunseenandtheseen;andHeistheWise,theAware(73).

COMMENTARY

Theseversesaretheclosingargumentsagainstthepolytheistsinfavourofmonotheismandotherrelatedthemesofprophethoodandresurrection;andtheyformasinglewell-connectednarrative.

QUR’ÃN[6:56]:Say:"IamforbiddentoservethosewhomyoucalluponbesidesAllah."Say:"Idonotfollowyourlowdesires,forthenindeedI

shouldhavegoneastrayandIshouldnotbeofthosewhogoaright."

ItisacommandtotheHolyProphetthatheshouldinformthepolytheistsabouttheprohibitionthathascomeuponhimregardingworshippingtheirgods.Itisanimpliedwayofconveyingtheprohibitionaboutworshippingthem.

Thenextsentence:"Say:'Idonotfollowyourlowdesires,'"explainsthebasisofprohibitionsinceworshippingtheidolswouldbefollowingthelowdesires,andhehasbeenforbiddenfromdoingso.Thentheverse:"'forthenindeedIshouldhavegoneastrayandIshouldnotbeofthosewhogoaright,'"indicatesthereasonfornotfollowingthelowdesires:doingsowouldbemisguidanceandseparationfromthegroupofrightly-guidedones,thosewhoareknownbythequalityofacceptingAllãh'sguidanceandarerecognizedbyit.Followingthelowdesiresnegatesthecontinuityofguidanceintheperson'ssoulandpreventsthelightofmonotheismfromilluminatinghisheart,anilluminationthatisconstantandbeneficial.

Thesewordsformasummaryofacompleteandrationalizedstate-mentforprohibitionoravoidanceofworshippingtheiridols.Itmeansthatworshippingthemwouldbefollowingthelowdesires,andfollowinglowdesiresismisguidanceandseparationfromtheranksofthoseguidedarightbyDivineguidance.

QUR’ÃN[6:57]:Say:"SurelyIhavemanifestprooffrommyLordandyoucallitalie;Ihavenotwithmethatwhichyouwouldhasten;thejudgmentisonlyAllãh's;HerelatesthetruthandHeisthebestofseparators(betweentruthandfalsehood)."

al-Bayyinah()means'themanifestproof'anditisfromal-bayãn()whichmeans'clarity'.Theoriginalmeaningofthiswordisseparationofathingfromanotherinsuchawaythattheydonotjoinormix.

Fromal-bayãnisderivedal-bayn,al-bawn,al-baynūnah,etc.al-Bayyinah(themanifestproof)isknownasbayyinahbecausethetruthisseparatedfromthefalsehood;andsoitbecomesclearanditbecomeseasytoidentifyitwithoutanydifficultyandeffort.

Thepronoun'it'in"andyoucallitalie"referstotheQur’ãn;andtheapparentcontextdemandsthatthelieberelatedtothemanifestproofthatiswiththeHoly

Prophet(s.a.‘a.w.a.),andthisissupportedbynextsentence:"Ihavenotwithmethatwhichyouwouldhasten…"Byconsideringthislattersentence,themeaningoftheverseisasfollows:OneofthemanifestproofsbywhichAllãhhassupportedmymessengershipistheQur’ãnthatyouhaverejected;andwhatyouaredemandingfrommeandaskingtohastenoneofthesigns[i.e.,thepunishment]isnotinmycontrolnorisitsdecisiondelegatedtome.

Consequently,thereisnopointofagreementbetweenussinceIhavebeengiven[theQur’ãnasasign]thatyoudonotwantandyoudemandthatwhatIhavenotbeengiven.

Itisclearfromtheabovethatthepronounin"andyoucallitalie"referstothemanifestproofwhichiscontainedintheQur’ãn.Andverilythestatement:"Ihavenotwithmethatwhichyouwouldhasten…"meansimplicitlydenyinganycontroloverwhattheywouldliketohasten.Whatahumanmostlycontrols(especiallyincaseofgivingandbestowing)arethingsthatarewithhimoratleaststoredwithhimandunderhiscontrol,andthenhegivesoutfromitwhateverhewishes.Therefore,themeaningof"Ihavenotwithme"isdenialofcontrolandpowerinthestyleofdenyingtheconsequencebydenyingthecause.

Hisstatement"thejudgmentisonlyAllāh's…"explainsthereasonfordenialandthatiswhyithasoccurredinnegativeform.[Itsliteraltranslationwouldbe:"thejudgementisnotbutofAllãh".]Moreover,theexceptionalclause['only']denotestheexclusivityofthemattertoprovethatthenegationisuniversalinthesensethatnoonebuttheAlmightyAllãhhasthejudgmentanditdependsonHimonly.

ATALKONTHEMEANINGOFJUDGEMENTANDTHATITBELONGSTOALLÃHONLY

al-hukm()denoteskindofformationbywhichvariouselements[ofanentity]aresmoothlyjoined,anditsgapsandcracksfilledsothatitdoesnotbreakup

intosectionsanddoesnotscatterintopartsinawaythatitsimpactisweakenedanditsperimetersarediminished.Thatbasicmeaningconnectsitsvariousderivativessuchasal-ihkãm(tosolidifys.t.),at-tahkam(tostrengthens.t.),al-hikmah(wisdom),al-hukumah(governance),etc.

Manhasrealizedthematerializationofthismeaningincivicdutiesandrightsthatexistinsociety;sowhentherulersandleaderscommandanissue,theyareactuallyimposingthedutyuponthesubordinatesandtyingittotheminaknotthatcannotbeundone,abindingfromwhichtheycannotfreethemselves.Similarlybetweentheownerofapropertyandthepropertyitself,andbetweensomeonewhohasarightinamatterandthematteritselfthereisakindofconnectionthatpreventsothersfrominterferingbetweenthepersonandhispropertyorhisright,andconsequentlypreventstheirencroachment.So,whenapersondisputeswiththeownerofapropertyaboutitsownershipbyclaimingitforhimselforwithapersonwhohasarightbydenyinghisright,hehasactuallysoughttoloosentheconnectionandweakenthelinkbetweenthetwo.Andwhenthearbiterorthejudgetowhomthecasewaspresentedgivesthepropertyortherighttooneoftwoclaimants,hemakesajudgement(hukm),inotherwordsheactuallycreatesafirmlinkafteritsweaknessandastrongconnectionafteritsfeebleness.Whenthejudgesays,

"Theownershipofthepropertyisforso-and-soortherightisofso-and-so,"thisbecomesthejudgementthatendsthebasisofdisputeanddisagreement;andnoonecaninterferebetweentheownerandthepropertyorbetweenthepersonandhisright.Inshort,therulerinhiscommandandthejudgeinhisjudgementcreatetheconnectionbetweenthetwosidesandremoveanyweaknessandbarrierinbetween–andthisisknownasal-hukm.

Thisishowthepeoplecametoperceivethemeaningofal-hukminconventionalman-madeissues;thentheyrealizedthatitsmeaningcouldalsobeappliedtoissuespertainingtotheactualcreationwhenrelatedtothefateandDivineDecree.Forexample,theseedwilldevelopintheearthandthenflourishesasatrunkandbrancheswithleavesandfruits;or,forexample,thesperm-dropchangesintoabodywithlifeandfeelings,etc.ThisallhappensbecauseofAllãh'shukmanddecree.Thisiswhatwederivefromthemeaningofal-hukm:establishing[alinkoraright]ofonethingtoanotherorestablishingaco-relationofonethingwithsomethingelse.

Theconceptofmonotheism(tawhid),whichisthefoundationoftheteachingsof

theNobleQur’ãn,provesthattheactualimpactintheuniverseemanatessolelyfromAlmightyAllãhwhohasnopartner.Ofcourse,theQur’ãnrelatesthisrelationshipoftheDivinetotheprocessofcreationoftheuniverseindifferentwaysdependingonthevarietyofsituations,andnotinonesinglestyle:youwillnoticethatsome-timesHelinksissueofcreationtoHimselfandatothertimesHelinksittootherthingsdifferently.[Thisisnotonlyinthematterofcreation,]similarly,whenitcomestootherattributeslikeknowledge,power,life,will,sustenance,andbeauty,theQur’ãnsometimesrelatesthesequalitiestotheDivineexclusivelyandsometimestoothers.

SincetheactualimpactemanatesfromAllãh,theDivinehukm–whichiskindofanimpactandcreationoftheAlmighty–isalsothesame,whetheritpertainstotheactualworldofcreationortoconventionalrealmoflaws.TheQur’ãnconfirmsthismeaning[ofhukm]inthefollowingverses:…thejudgementisonlyAllãh's…(6:57;12:67);…nowsurelyHisisthejudgement…(6:62);…AllpraiseisduetoHiminthis(life)andthehereafter,andHisisthejudgement…(28:70);…AndAllãhpronouncesajudgement–thereisnorepellerofHisdecree…(13:41).IfanyoneelsethanAlmightyAllãhhadahukm,itwasnecessaryforhimtodemonstrateitandcontradicttheDivineWill.Healsosays:…sojudgementbelongstoAllãh,theHigh,theGreat;(40:12).Theseverses,specificallyorgenerally,provethecreativewill(al-hukmu't-takwini)exclusivelyfortheAlmighty.[Thiswasabouttherealmofexistenceandcreation.]Whenitcomestothelegislativewill(al-hukmu't-tashrī‘ī)anditsexclusivelyfortheAlmighty,itcanbeprovenbythefollowingverse:…judgementisonlyAllãh's;HehascommandedthatyoushallnotworshipaughtbutHim;thisistherightreligion…(12:40).Theearlierversesalsoapparentlyprovethatthehukm,will,isexclusivelyfortheAlmightyandnooneispartofit.However,Allãhsometimesrelatesthehukm,especiallythelegislativewill,toothersinHiswordssuchas:…astwojustpersonsamongyoushalljudge…(5:95);andinHisstatementtoDãwūd(‘a.s.):"ODãwud!SurelyWehavemadeyouavicegerentintheland;sojudgebetweenmenwithjustice…"(38:26);andinHisstatementtotheHoly(s.a.‘a.w.a.):AndthatyoushouldjudgebetweenthembywhatAllãhhasrevealed…(5:49);…thereforejudgebetweenbywhatAllãhhasrevealed…(5:48);…withittheprophets…judged…(5:44),andothersimilarverses.Placingtheseversesalongsidethefirstgroupofversesshowsthatthehukm,will,originallyandprimarilybelongstoAlmightyAllãh;andthatothersarenotindependentinthismatterandifanywillexistsforthem,itisbyHispermissionandonasecondarybasis.Therefore,AllãhconsidersHimselfasthebestandthe

mostexcellentofjudgessinceoriginally,independentlyandprimarilyjudgementbelongstoHim.Hesaid:IsnotAllãhthebestoftheJudges?(95:8)and…andHeisthebestoftheJudges;(7:87).

Asyoucanobservefromtheabove,theversesthatlinktheḥukmtootherthanAllãh(ofcourse,withHispermissionandconsent)areconfinedtotheconventionalmatters;butwhenitcomestothecom-mandofcreation,asfarasIcanrecall,thereisnosuchattributiontootherthanHim.Nonetheless,theattributionofthemeaningsofthegeneralqualitiesandactionsofGodtootherthanHim(withHiswillandconsent)–suchasknowledge,power,life,creation,sustenance,giving-life,will,etc.–canbeseeninmanyverseswhichwedon'tneedtoquotehere.19

ThisdifferenceinattributionperhapswasindeferencetothesanctityofAlmightyAllãhbyportrayingHisqualitieswithindepend-encethatcannotbeattributedtothesecondarycauses.Divinewillanddecreeinmattersofactualcreationissuch;anditsexamplescanbeseeninthetermslikeal-Bada‘(theoriginator)andal-Fãtir(ر طا ف لا =thecreator),andotherwordsthatfollowtheirpatterninportrayingkindofanexclusivityintheirmeanings;andtheirattributiontootherthanAllãhisavoidedoutofdeferencetothesanctityofDivinity.

_______________________________________________________________19Forexample,wherequalitiesandactionsofAllãhhavebeenattributed,withHiswill,toothers,thereadermayrefertothefollowingverses:32:11(actofgivingdeathisattributedtotheangel);3:49(actofcreationandknowledgeoftheunseenisattributedtoProphet‘Īsã);2:255(ageneralstatementaboutaccesstotheknowledgeoftheunseenwithAllãh'spermission);2:260(actofcreationattributedtoProphetIbrãhīm,‘A.s.).(tr.)

Letusreturntowherewewereaboutthecommentaryoftheverse:"…thejudgmentisonlyAllãh's…"Themeaningofal-hukm(command,judgement)hereistheDivineDecreeinthemattersofcreation.Thissentenceexplainsthenegativestatementthathasoccurredbeforeit:"Ihavenotwithmethatwhichyouwouldhasten".Andsothemeaningwithinitspropercontextisthatcreativecom-mandbelongstoAllãhonlyanditisnotformetojudgebetweenyouandI–thatiswhatyouareseekingtobehastenedbyaskingofmetobringupona

sign(i.e.,thepunishment).

Basedonthis,thesentence:"Ihavenotwithmethatwhichyouwouldhasten"hasbeenusedasanindirectexpression;itisasifbyaskinghimtobringasignotherthantheQur’ãn,theywereaskinghimtojudgebetweenthemandhimself.Perhapsthisisthepurposebehindrepeatingtherelativepronoun[mã=thatwhich]andtherelativeclause[tasta‘jilana=youdesiretohasten]inthefollowingverse:Say:"Ifthatwhichyoudesiretohastenwerewithme…"Theapparentcontextdemandedthatitshouldhavebeensaid,"Ifthatwaswithme…"

Themeaningoftheverse:"thatwhichyoudesiretohasten"referstothefirstverseandentailsthatthejudgementbefinalizedbetweenthemandhim,asistheDivineTradition.Thishasbeenrepeatedinthesecondverse.Itisalsopossibletoreversetheindirectexpressionandsothemeaningof"thatwhichyoudesiretohasten"wouldbethefinaljudgementasanobviousmeaninginthefirstverseandinthesecondverseitwouldbeasanindirectexpression.

Also,HisWord:"…HeseparatesthetruthandHeisthebestofseparators(betweentruthandfalsehood)."[Thistermyaqudhu(relate)hasbeenreciteddifferentlybythereciters.]‘Ãṣim,Nãfi‘andIbnKathīrfromtheseven[famousreciters]havereciteditasitoccursnowwithqãfandhãdwithoutadot,anditmeanstocutoffathingsandtoseparateitfromsomethingelseasithasoccurredin:Andhesaidtohissister,"separatehim;"(28:11).However,therestofrecitershavereciteditwithqãfandhãd(i.e.,hãdwithadot)fromtherootqadã’[andsoitisrecitedyaqadhu]andtheyã'[intheendofthatword]hasbeenomittedasithashappenedin:consummatewisdom–butwarningsdonot()avail;(54:5).Bothrecitationshavemeritsbutasfarasthemeaningisconcerned,botharethesame:torelatethetruthandtoseparateitfromthefalsehoodisasureresultofjudgementanddecreeonbasisofthetruth.Nonetheless,thewords:"Heisthebestofseparators"ismoreappropriatewiththetermyaqudhuinthemeaningofseparating.

SomeofthecommentatorsoftheQur’ãnhavetakenthewordyaqudhuinthemeaningofrelatingsomethingorinthemeaningoffollowingthefootsteps.However,thecontextdoesnotsupportthesemeanings.

Asforthefirstmeaning[ofthesetwointerpretations]:althoughAlmightyAllãhhasnarratedinHisBookmanystoriesoftheprophetsandtheirnationsbutthere

isnosuchnarrationinthecontextofthepresentpassages,andsothereisnobasistotakethewordasHisnarration.

Asforthesecondmeaning:itwouldmeanthatitisAllãh'straditiontofollowthetruthanditsimplicationsinmanagingHisKingdomandorganizingtheaffairsofHiscreation.AlthoughAllãhdoesnotdecidebutonbasisofthetruth;anddoesnotjudgebutonbasisofthetruth,nonethelessthedecorumoftheNobleQur’ãnwouldn'tacceptthestyleofdescribingtheactoffollowingtotheAlmighty.Amongotherthings,Allãhhassaid:ThetruthisfromyourLord.(3:60);anddidnotsay:"ThetruthiswithAllãh"sincethereisanindicationofweaknessanddependencyintheterm'with'.

ATALKONTHEMEANINGOFTHEREALITYOFALLÃH'SACTIONANDJUDGEMENT

TheactionandjudgementoftheAlmightyAllãhistheactualtruth,notjustaccordingtothetruthorconformingtoit.Thefollowingisitsdiscussion:

Anentitycanonlybetrueifitactuallyexistsintherealworldandnotjustbeafigmentofone'simaginationorcreationofamind.Forexample,thehumanbeingisoneofthetrueexistingentitiesaswellastheearthonwhichheresides,alsothevegetationandanimalsuponwhichhefeeds.

Areportornewscanonlybetrueifitisaccordingtotheprovenreality,independentofourperception.Adecreeorjudgementcanonlybetrueifitisaccordingtothenormthatprevailsintheworld.Whenarulergivesacommandorajudgepassesaverdict,thatcommandorverdictwillbe'theabsolutetruth'ifitisaccordingtothegeneralgoodbasedontheprevailingnormintheworld;anditwouldbe'therelativetruth'ifitisaccordingtotherelativegoodbasedonthenormoftheworldinapartialmannerwithoutconsideringtheoverallglobalsystem.

So,whensomeonecommandsustomaintainjusticeorrefrainfrominjusticethatcommandisconsideredatruth.How?Thesystemoftheworld[devisedbytheAlmighty]leadsthingstotheirfortuneandgoodend;andithasdecreeduponthehumanstoliveassocialbeingsanditdemandsuponallsegmentsofthesocietytoharmonizetheirvarioussectionsandnottodisruptordestroyoneanothersothatitcanattaintheportionofitssuccessinthisworld.Thegeneralgoodofasocietyisthebasisofthissuccessinthislife,andthecommandtomaintainjusticeandrefrainfrominjusticeisinaccordancewiththatobjective.So,boththesecommandsarethetruth.Whereasthecommandtoinflictinjusticeorwithholdjusticeisnotinaccordancewiththatsuccessandsotheyarethefalsehood.

at-Tawhid(monotheism)isthetruthsinceitleadsthehumanbeingtosuccessinhistruelifewhereasash-shirk(polytheism)isfalsehoodsinceitleadstoadevastatingsufferingandperpetualchastisement.

Similarly,ajudgementbetweenthetwolitigantswillonlybethetruthifitisinaccordancewiththelegalopinionthattakesintoaccountthegeneralgoodofallpeopleorofaparticulargrouporaspecificcommunity.Andtherealgoodorwelfare,asyoualreadyknow,isbasedontheprevailingnormintheworldwhetheritbeabsoluteorrelative.

Thus,itbecomesclearthatthetruth,whateveritmaybe,isbasedontherealworldandthesystemthatgovernsitandthenormprevailingwithinit.Moreover,thereisnodoubtthattheworldandtheexistence–withallitssystem,normsandintricacies–istheactoftheAlmighty:itstartsfromHim;itissustainedbyHim,andeventuallyreturnstoHim.So,thetruth(whateveritmaybe)andthegeneralgood(howeveritmaybe)followHisactionandtrailHisdirection,andtheyexistonlybybeingattributedtoHim;anditisnotthatGodfollowsthetruthinHisactionorfollowsitsdirection.TheAlmightyistheTruebyHimself,andwhateverisotherthanHimistruebecauseofHim.

We,thehumansinourfreeactions,wheneverwewishtosupplementthedeficienciesinourexistenceandfulfilltheneedsofourlives–ouractionsthataresometimesinaccordancewithourdesiredsuccessandsometimesareindivergencetoit–weareforcedinthisprocesstotakeintoconsiderationthesideofgeneralgoodthatwedeemtobegood;inotherwords,inwhichliesthegoodofoursituationandsuccessofourendeavour.Thisleadsustoobeytheprevailinglawsandgeneralrules,toconsiderthelawsandsocialnormsworthy

ofbeingfulfilledandfollowedsinceitentailsthegoodofhumanityandcontainsthedesiredsuccess.

Thisleadsustobelievethatgood(al-maulala)andevil(al-mafsadah)existintherealsense,independentoftherealmsofmindandoutsideit,andseparatefromthedomainsofknowledgeandsight;andtheyshowtheireffectintheexternalworld,positivelyandnegatively.So,whenouractionsorlawsareinaccordancewiththerealgood,perse,itwillresultingoodandattainsuccess;butwhentheyopposetherealgoodandfollowtherealexistingevil,itwillresultineveryharmandevil.[Thisleadsustobelievethat]thiskindofexistence[ofgoodandevil]isarealexistencethatcannotbedestroyedorchanged;andthatthegoodandevil,intherealsense,aswellasthequalitiesrelatedtothem(thatcompelpeopletoactortorefrain)suchasgoodactionandevilaction,andthelawsderivedfromthem(liketheobligationofdoingorrefrainingfromsomething)–allthesehaverealexistencethatrefusetodisappearorchange;andtheygovernusandpushustodocertainthingsandrefrainfromsomeother.[Wearealsoledtobelievethat]theintellectisabletoperceivetheserealitiesjustasitperceivesotherexistingentities.

Whensome[theologians]realizedthattheDivinerulesandlawswerenotdifferentinpurposefromthe[manmade]rulesandlawsfoundinhumansocieties,andthatAllãh'sactionsalsodonotdifferfromouractionsinthatperspective,theyconcludedthattheDivinelawsandactionsarelikeouractions–thatis,theyarebasedonrealgoodandarecharacterizedbygoodness;inconclusion,theybelievedthattherealgoodinfluencestheAlmighty'sactionsandgovernsHislaws,moresobecauseHeknowstherealityofissuesandisawareofHisservants'good.

Thisisentirelytheresultofleaningtooneextremeofspectrum.Fromwhatwehavediscussedabove,youknowthatlawsandregulationsarerelativeentitiesandnotreal:naturaldesiresandneedsofsociallifehavecompelledustoconsiderthemandlegislatethem;theydonotexistoutsidetherealmofthesocietyandtheydon'thaveany[intrinsic]value;theyareonlyrealitiesthatexistintherealmofconsiderationandlegislationthatareusedbyhumanstodistinguishtheactionsthatarebeneficialfromthosethatareharmful,thegoodfromtheevil,andthefortunatefromthehardship.

ThebiasesofthetwotheologicalgroupsduringtheearlydaysofIslamledthemtosurprisingextremespectrumsinthistopic.Themufawwidah,20ontheone

hand,believedthatthebenefitandharmorthegoodnessandevilwereactualrealities,eternalandeverlasting,neverchangingoraltering;andthattheserealitiesgovernAllãh'scommandsandprohibitions,andhaveimpactonHisactions,bothintherealmofcreationaswellaslegislation,thusforbiddingcertainthingsandallowingsomeother.Inconclusion,theyremovedtheAlmightyfromHisauthorityandnegatedHisabsolutepower.

Themujabbirah,21ontheotherhand,deniedallthis,andinsistedthatthecharacteristicof'good'inanythingcomestoexistonlywhenAllãhcommandsitandthecharacteristicof'evil'inanythingcomestoexistonlywhenAllãhforbidsit;andthereisnoreasonorpurposeincreationorlegislation;andthatthehumanbeingisnotresponsibleinanywayforhisactionsandhasnopoweronthem.ThisisincontrasttotheviewofthefirstgroupwhobelievedthatactionsarepurelycreationofhumansandthatAllãh,GlorybetoHimhasnopoweratallovertheiractions.Thesetwoviews,asyoucansee,areontwoextremes;neitherofthetwoiscorrect.

Thetruthisthatallthesearerelative,conventionalissuesbuttheyhavearealbasis:thatthehuman(andothersocialanimalslikehim)whoseekseternityandsuccessinlife,isimperfectandinneed.Heseekstoremovetheimperfectionsandtofulfilltheneedsthroughsocialactivitiesthatemanatefromconsciousnessanddetermination.Thisforceshimtocharacterizehisactions(andmattersrelatedtohisactionsinseekingtoreachthesuccessandavoidthepain)withexternalqualitiessuchasgood,evil,obligatory,prohibition,permissible,ownership,right,etc.Hethenappliesonthemthespectrumofcauseandeffect[thatisobservedinandderivedfromtherealworld],andasaresultlaysdowngeneralandspecificlaws.Healsobelievesthattheselawshavekindofarealityliketheactualentitiesandhedoesthissothathecanachievehissociallife.

Thisishowwecometobelievethatjusticeisgoodjustastheroseisgoodandbeautifulorthatinjusticeiseviljustasthedeadbodyisabhorrent[asafooditem];andthatthepropertybelongstousjustasourownlimbsbelongtous;andthatthecertainactisobligatoryasthe

___________________________________________________________20Themufawwidahreferstothosewhobelievedin'delegationofabsolutepowertothehumans'andthisviewwasrepresentedbytheMu‘tazilahschooloftheology.(tr.)21ThemujabbirahreferstothosewhobelievedincompulsionofDivineWillin

humanactionsandthisviewwasrepresented,amongothers,bytheAshã‘irahschooloftheology.(tr.)

effectofaperfectcausewouldbeobligatory,etc.Thatiswhyyouwillseevarianceintheviewsamongnationswhenthegoaloflifechanges:somewillconsideranactacceptablewhileotherwillconsideritreprehensible,somewillabrogatelawsthatotherslegislate;someareobliviousofsomethingthatothersvalueortheyappreciateitwhileothersshunit;sometimesinasamenationyouwillseethataprevailingtraditionisabandoned,thenreadopted,andthenshunnedagainbasedonwherethependulumofitssocialcompassturns.Thisisobservedincaseofvarianceinthepurposesinsocieties.Butwhenitcomestothegeneralgoalsinwhichnotwopersonsdiffer(suchastheneedforasociety,orpositivevalueofjusticeornegativevalueofinjustice,etc.),thenthereisnoneedforcharacterizingthemasgood,evil,obligatory,prohibited,etc.,sincethereisnodifferenceofopinioninthem.Allthisisaboutthehumandimension.

WhentheAlmightyAllãhmouldedHisreligioninthemouldofgeneralsocialnorms,Heconsidered(whiledescribingthetrueteachingsmouldedinthesocialnorms)whatwetakeintoconsiderationinourlives:HewantsustoreflectaboutHisteachingsandwhateverrealitiesthatwereceivefromHimjustaswereflectaboutthenormsoflife.HehasconsideredHimselfastheLordwhoisworshippedandhasconsideredusastheservantswhoarenurtured.Also,HehasremindedusthatHehasareligionthatconsistsoffundamentalbeliefsandpracticallawswhichentailsrewardsandpunishments,andthatinobeyingHimliesourbenefit,oureventualgoodandsuccessofourendeavoursbasedonthepaththatwefollowinoursocialviews.Sotherearetruebeliefsthatwemustbelieveinandbecommittedto,andtherearedutiesandreligiouslaws(inrituals,commercialandsocialmatters)thatwemustadheretoandconsider–allhumansocietiesarebasedonthisreality.

Thisallowsustoseekreligiousknowledge(beliefsorlaws)justasweseeksocialknowledge(conceptsorrules),andtobasethereligiousknowledgeonintellectualviewsandpracticalwisdomjustaswebasethesocialknowledgeonthem.So,[wecometobelievethat]AlmightyAllãhdoesnotchooseforHisservantsthedutiesandobligationsbutthatthereisgoodnessinthemthatimprovestheirstateinthisworldandthehereafter,Hedoesnotcommandanythingbutwhatisgoodandbeautiful,andHedoesnotforbidanythingbut

thatwhichisevilanddisgustinginwhichiscorruptionofthefaithortheworld;andHedoesnotdoanythingbutthatthereasonalsoapprovesit;andHedoesnotavoidanythingexpectthatthereasonwantsustoavoid.

However,Allãhhasalsoremindedusoftwothings:

Firstly,therealityinitsessenceisgreaterthanthisandevermightier[i.e.beyondthecomprehensionofourintellect].Verilyallthisknowledgehasbeenderivedfromsocialviewsandtheseinrealitydonotextendbeyondsocialnormsanddonotreachtheheightsofheavens[liketheQur’ãn]asHesays:SurelyWehavemadeitanArabicQur’ãnsothatyoumayunderstand.AndsurelyitisintheoriginaloftheBookwithUs,trulyelevated,fullofwisdom;(43:3-4).AndHealsosaidintheparablethatHemade:Hesendsdownwaterfromthecloud,thenthevalleysflow(withwater)accordingtotheirmeasure,andthetorrentbearsalongtheswellingfoam,andfromwhattheymeltinthefireforthesakeof(making)ornamentsorapparatusarisesascumlikeit;thusdoesAllãhcomparetruthandfalsehood…(13:17).

TheHolyProphet(s.a.‘a.w.a.)said:"Verily,wetheassemblyoftheprophets,havebeencommandedtospeakwiththepeopleaccordingtotheleveloftheirintelligence."AndthelikewhathascomeintheBook[ofAllãh]andahãdith.

Thisdoesnotmeanthatweshoulddenytheconceptofgoodandbenefit,forexample,inrelationtotheactsoftheAlmightybyprovingitsoppositethatwouldendinbelievinginevilnessinHisactionsorconsiderthempurposelesslikeachild'sactions–exaltedisHefromsuchthoughts.Similarly,denyingaphysicaleyeforintelligencedoesnotmeanattributingblindnesstoitordenyingitsabilitytoperceive,ratheritmeanstoseparateitfromdeficiency.

Secondly,althoughthedimensionsofgoodandadvantagesofbenefitsareusedasjustificationforDivineactionsandHiscommandments,andalsousedtoexplainthedutiesofservitudejustastheyareusedtojustifyourrationalrulesandactions–nonethelessthereisadifferencebetweenthetwospheres.Thedimensionsofgoodandadvantagesofbenefitsleadourintentionsandareinfluentialinourchoices;therefore,asrationalbeings,wheneverweseeanactofgoodqualitywithabenefit,withoutanyimpediment,wearecompelledtodotheaction;andwhenweseealawwiththatquality,wedon'thesitateinlegislatingitinoursociety.

Thesedimensionsofgoodandwelfarearenothingbutmeaningsthatwehavederivedfromthesystemofthecreationintherealworldthatisindependentofourmindsandseparatedfromus;andthereforewedecidedtochoosethegoodandbeneficialactionssothatwedonotdeviatefromourpathandsothatwebaseouractionsonthesystemprevailingintheuniverseandbeonthepathofreality.So,thesedimensionsofgoodareconceptsderivedfromtherealworldandouractionsbranchingoutfromthemareresultofthatandaffectedbythem.Thisissameforouractionsaswellasthecommandmentslegislatedbyus.[Thisisthehumandimensionofthings.]

TheactionoftheAlmighty,ontheotherhand,istheactualworldandtherealexistencefromwhichwederivethedimensionsofgoodandwelfare,andtheyarebasedonitsincewehavederivedthemfromit.So,howcanAllãh'sactionbeconsideredashavingbranchedoutfromthemandbeaffectedbythem?Similarly,Hislegislatedcommandmentsgeneratetherealityandnotthattheyfollowthereality.Understandandponder[thedifferencebetweenthetwospheres].

[Conclusion:]Itisnowclearthatthedimensionsofgoodandwelfare,eventhoughtheyexistsinAllãh'sactionsandcommandmentsaswellasinouractionsandlaws(sinceweareintelligentbeings),theyaredifferent:inrelationtoouractionsandlaws,thosedimensionsleadandaffectthem–oryoumaysay,theyarethecompellingcausesandreasonsforthem;butinrelationtoAllãh'sactionsandcommandments,theyareintrinsicandinseparable–oryoumaysay,theyhavebeneficialconsequences.

Sincewearerationalbeings,wedowhateverwedoandwelegislatewhateverwelegislateinordertoseekgoodnessandsuccess,andtoacquirewhatwedonotpossessyet.However,theAlmightyAllãhdoeswhateverHedoesandcommandswhateverHecommandsbecauseHeisGod.EventhoughtheresultofHisactionissameastheresultofouractionasfarasgoodnessandwelfareisconcerned,weareaccountableforouractionswhicharetiedtotheircompellingcausesandpurposes;butHeisnotaccountable[toanyone]forHisactionsandtheyarenottiedtocompellingcausesforacquiringwhatHemightnotalreadypossess,ratheritsgoodnessandpurposesarealreadyintegralpartoftheactions.HeisnotquestionedaboutwhatHedoeswhilethey[thepeople]willbequestioned.Thinkandponderonthis.

ThiscanbeseenintheAlmighty'sstatement:Hecannotbequestioned

concerningwhatHedoesandtheyshallbequestioned.(21:23);…AllpraiseisduetoHiminthis(life)andthehereafter,andHisisthejudgement…(28:70);…AndAllãhdoeswhatHepleases,(14:27);…AndAllãhpronouncesajudgement–thereisnorepellerofHisdecree…(13:41)

IftheactionoftheAlmightyweresimilartoourrationalactionsthenHisjudgementwouldhavearepellerunlessitissupportedbyapraise-worthybenefit,andconsequentlyHewillnotbeabletodowhateverHepleases,ratherHewillbecompelledbythatbenefit.

[Thefactthatbenefitsarelinkedtotheactionsbuttheydon'tcompeltheAlmightyinwhatHepleasestodo,asitcanalsobeseeninthefollowingverses:]Say:"SurelyAllãhdoesnotenjoinindecency…"(7:28);Oyouwhobelieve!Answer(thecallof)AllãhandHisApostlewhenhecallsyoutothatwhichgivesyoulife…(8:24);andothersimilarversesthatjustifytheDivineCommandmentsasdimen-sionsofgoodnessandbenefit.

QUR’ÃN[6:58]:Say:"Ifthatwhichyoudesiretohastenwerewithme,thematterwouldhavecertainlybeendecidedbetweenyouandme;andAllãhbestknowstheunjust."

ItmeansthatifIwascapableofdoingwhatyouwantfromme–andifthesign[i.e.,punishment]comesdowntoamessenger,itshallbeadecisivejudgementbetweenhimandhispeople–thematterwillbefinallydecidedbetweenmeandyou,andoneofthetwogroupswillbesavedwhiletheotherwillbepunishedanddestroyed;anditwillpunishordestroyonlyyoubecauseyouaretheunjust,andtheDivinepunishmentseizesonlytheunjustonesfortheirinjustice.TheAlmightyisabovethelevelofthosewhogetconfusedinthejudge-mentandwhoareunabletodistinguishtheunjustfromtheinnocent,andthusenduppunishingmeinstead.

Thewords:"andAllãhbestknowstheunjust"iskindofanindica-tionandjustification[forthedecisivejudgement];inotherwords,itissurelyyouwhowillbepunishedbecauseyouareindeedtheunjustonesandtheDivinechastisementdoesnotpassfromtheunjusttotheothers.Thissentencereaffirmsthemessageofapreviousverse:Say:"HaveyouconsideredifthechastisementofAllãhshouldovertakeyousuddenlyoropenly,willanybedestroyedbuttheunjustpeople?"(6:47)

QUR’ÃN[6:59]:AndwithHimarethekeysoftheunseen–noneknowsthembutHe;andHeknowswhatisinthelandandthesea;andtherefallsnotaleafbutHeknowsit,noragraininthedarknessoftheearth,noranythinggreennordrybut(itisall)inaclearbook:

Inexplainingtheconnectionofthisversetothepreviousone,somecommentatorssaythatsincethepreviousverseendedwiththewords:andAllãhbestknowstheunjust,theAlmightyAllãhaddedthestatementthatthetreasuresoftheunseenorthekeysofthosetreasuresarewithHim,noneknowsthembutHeandHeknowseverysublimeandsubtlematter.

Thisexplanationdoesnotclarifytheexclusivityseenintheverse:"noneknowsthembutHe."Itisbettertolinkthisversewiththethemeofbothpreviousverses(fromSay:"SurelyIhavemanifestprooffrommyLord…to…andAllãhbestknowstheunjust."),sincetheytogetherstatethatthesignanditsinevitableoutcomethattheywereaskingfromtheHolyProphetis,indeed,infullcontrolofAllãhandnooneelsehasanysayinit;andthatHeknowsthejudgementandHeisnotconfusedinjudgingandpunishingtheunjustpeoplesinceHeisAwareofthem;andthatHeexclusivelyknowstheunseen,Heknowsthesublimeaswellasthesubtleissues,andneitherdoesHemisssomethingnorforget.HefurtherelaboratesthisbyHisWord:"AndwithHimarethekeysoftheunseen,"therebyHeclarifiesHisexclusivecontrolontheknowledgeoftheunseenandthatHisknowledgeencompasseseverything.ThenHecompletesHisstatementbythenextthreeverses.

Inthisway,thecontextoftheversesbecomelikesomeothersimilarversessuchasthoseinthestoryofProphetHūdandhispeople:Theysaid:"Haveyoucometoustoturnusawayfromourgods;thenbringuswhatyouthreatenuswith,ifyouareofthetruthfulones."Hesaid:"TheknowledgeisonlywithAllãh,andIdelivertoyouthemessagewithwhichIamsent…"(46:22-23)."AndwithHimarethekeysoftheunseen."al-Mafãtih(thekeys)ispluralofmaftah( حت thein(مفmeaningofatreasure;itcouldalsobepluralofmiftah(حتفم)inthemeaningofakey.Thislatterrenderingissupportedbythenon-canonicalrecitation:" بی غ لا همفاتيح دن Himwith'And='l-ghaybmafãtīḥu‘indahuwa]"وعarethekeysoftheunseen'].Theconclusionsofbothmeaningsarethesame:whosoeverhasthekeysofthetreasuresisawareofwhatisinthemandhas

powertousethemashepleasesjustastheonewhohasthetreasuresthemselves.However,othersimilarversesintheQur’ãnsupportthefirstmeaningsincetheAlmightyhasrepeatedlytalkedaboutHistreasuresandthetreasuresofHismercy(andthatisinseveninstances)andinnoneofthosecaseshastheword"LordyouroftreasuresthetheyhaveOroccurred:keys"=مفاتيحwiththem?(52:37);Say:"Idonotsaytoyou,'IhavewithmethetreasuresofAllãh…'"(6:50);AndthereisnotathingbutwithUsarethetreasuresofit…(15:21);AndAllãh'sarethetreasuresoftheheavensandtheearth…(63:7);OrisitthattheyhavethetreasuresofthemercyofyourLord…?(38:9).Therefore,themostappropriatemeaningof"mafãthu"isthetreasuresoftheunseen.

Inanycase,theverse:"AndwithHimarethekeysoftheunseen"intendstostatetheexclusivityoftheknowledgeoftheunseentotheAlmightyeitherbysayingthatthetreasuresoftheunseenarenotknowntoanyonebutAllãhorbysayingthatthekeysoftheunseenarenotknownbyotherthanAllãh.So,nooneelsehasaccesstothosetreasuressincehedoesnothaveknowledgeoftheirkeysbywhichhecanopenthemandusewhatistherein.

AlthoughthebeginningoftheversetalksabouttheexclusivityoftheknowledgeoftheunseentoAlmighty,itslatterpartisnotrestrictedtotheknowledgeoftheunseen;ratheritmentionsthatHisknowledgeencompasseseverythingnomatterwhetheritisunseenorseen–afterallnoteverything'wetordry'canbeclassifiedasunseen.Thisisclearenough.So,theverseingeneralclarifiestheencompassingnatureofAlmighty'sknowledgecoveringeveryunseenandseenitem;eventhoughit'sbeginningparttalksabouttheunseenanditslatterparttalksaboutboththeunseenandtheseen.Fromanotherperspective,thebeginningoftheversedealswiththeunseenthatisinthetreasuresoftheunseenunderthecoversofsecrecyandthelocksofobscurity.TheAlmightyAllãhsays:AndthereisnotathingbutwithUsarethetreasuresofit,andWedonotsenditdownbutinaknownmeasure,(15:21).

Verilythethingsthatarein'thetreasuresoftheunseenwithHim'arenotentitiesthatcanbecomprehendedbyvisibleboundariesnorcantheybequantifiedbyknownmeasures.Moreover,thereisnodoubtthattheyare'unseentreasures'becausetheyarebeyondthedeterminationofboundaryandmeasure;andwecannotcomprehendanyinformationunlessitislimitedandmeasured.Furthermore,thethingsinthetreasuresoftheunseenare–beforedescendingtothelevelofvisibilityanddecliningtothestageoflimitandmeasure;and,inshort,beforetheycometoexistinameasuredform–withoutanyboundaryand

measureeventhoughtheyexistinakindof[abstract]existencewiththeAlmightyasmentionedintheverse.

Theentitiesthatexistinthisvisibleworld,boundbytime,existedbeforetheir[material]existencewithAllãhinHistreasuresinakindofexistencethatisabstractandwithoutmeasureevenifweareunabletocomprehendtheirformofexistence;theyexistedwithinthekeysoftheunseenanditstreasuresbeforetheir[material]existenceandtheirsettlingdownatthestageofmeasureandtime.

Perhapsthereareotherthingspreservedwithinthesetreasuresthatarenotcomparabletothethingsthataretime-bound,andknownandfamiliartous.Thiskindoftheunseenthathasnotyetemergedonthesceneofvisibilityisknownas"al-ghaybu'l-mutlaq–theabsoluteunseen."

[Thenthereis"al-ghaybu'n-nisbi–therelativeunseen"].Thethingsthatarewrappedinthecoverof[physical]realityanddescendtotheleveloflimitsandmeasureswere[previously]inthetreasuresoftheunseen,thatis,inthecategoryoftheabsoluteunseen.However,thesesameentities–withtheirlimitsandmeasures–canstillbecomprehendedbyoureyesandintelligence:So,whenwecometoknowaboutthem,theyareconsideredas'seen';andwhenwedon'tknowaboutthem,thentheyareconsideredas'unseen'.Whensuchthingsareunknowntous,itisappropriatetonamethemas"therelativeunseen".Forexample,somethingthatisinsideahouse,itis'seen'inrelationtothosewhoareinsideit;anditis'unseen'inrelationtothosewhoareoutsideit.Thesedescriptionsarerelativetothoseinsideoroutsidethehouse.Thisrelativitycanalsobeseeninlightsandcolours:theyarediscerniblebythevisionandsoare'seen'inrelationtotheeyesbut'unseen'inrelationtotheears.Similarly,thesoundsthatarediscerniblebytheearsare'seen'inrelationtotheearsbut'unseen'inrelationtotheeyes;andbothare'seen'inrelationtoahumanbeingwhohaseyesandearsbut'unseen'tothosewhoareblindanddeaf.

WhatAllãhhasmentionedin[thelatterpartof]theverse:"andHeknowswhatisinthelandandthesea;andtherefallsnotaleafbutHeknowsit,noragraininthedarknessoftheearth,noranythinggreennordrybut(itisall)inaclearbook",referstotherelativeunseensincealltheseitemsarelimitedandmeasuredthatcanbeeithercomprehendedbyusortheycouldbehiddenfromus.

Thentheversesaysthatthesethingsare:"inaclearbook":So,whatisthestatusofthesethingsthatareintheclearbook?Arethesethingsinitinformof"theunseen"aswellas"theseen"oronlyinformof"theunseen"?Inotherwords,doestheterm"aclearbook"refertotheworldthatconsistsofthingsthatareneverhiddenfromit(eventhoughtheybeunseentooneanother)?Ordoesitrefertoarealitybeyondthisworldinwhichthesethingshavebeenrecordedandpreservedinitinapeculiarwaythatthattheyareunseentothepeopleofthisworldandsowhateverisinthebookistheabsoluteunseen?Instillotherwords,thethingsthatexistinthelimitedexistencethathavebeenmentionedinthisverse,dotheythemselvesexistintheclearbookjustasthelettersexistinthebooksthatarewithus?Ordotheyexistinformoftheirnamesinitjustasthephysicalitemsexistinmeaningonlywhenwewriteabouttheminthepapersandthebooks,andthethesewordsmirrortheoutsiderealityaccordingtotheabsoluteknowledge?

[Theansweristhesecondofthetwoalternatives.]TheWordoftheAlmighty:Nomisfortunebefallsontheearthnorinyourownselves,butitisinabookbeforeWebringitintoexistence…(57:22),provesthattherelationshipofthisbooktotherealeventsislikethatofabookinwhichtheprogramoftheeventiswrittendowntotheactualevent.Closertothisarethefollowingverses:…andtheredoesnotlieconcealedfromyourLordtheweightofanatomintheearthorintheheaven,noranythinglessthanthatnorgreater,butitisinaclearbook,(10:61);…nottheweightofanatombecomesabsentfromHim,intheheavensorintheearth,andneitherlessthanthatnorgreater,butitisinaclearbook,(34:3);Hesaid:"Thenwhatisthestateoftheformergenerations?"Hesaid:"TheknowledgethereofiswithmyLordinabook:errsnotmyLord,nordoesHeforget,"(20:51-52);andotherverseslikeit.

So:"aclearbook",whatevermayitbe,isanentitydifferentfromtherealthings;itexistedbeforethethingsandwillremainaftertheyperishjustliketheprogramswrittenforactivitiesbeforetheiroccurrencethatremainrecordedevenaftertheiroccurrence.

Nonetheless,theseentitiesandeventsinourworldarevariableandchangingunderthegenerallawofmovementwhereastheversesstatethatthereisnopossibilityofchangeorerrorinthecontentsoftheBook.TheAlmightysays:AllãheraseswhatHepleasesandestablishes(likewise),andwithHimisthebasisoftheBook,(13:39).Inaguardedtablet,(85:22).…andwithUsisawritingthatpreserves(50:4).

Asyoucansee,theversesprovethatthisbook,whilecontainingalldetailsofeventsandpersonsthatarevariableandchanging,doesnotitselfchangenordoesanyvariationanderrorreachit.Thus,itbecomesclearfromthisthat"theBook"thatiswiththeAlmightyAllãhisseparatefrom"thekeysoftheunseen"andthetreasuresofthings.Allãhhasdescribedthekeysandthetreasuresasbeingbeyondmeasureandlimit,andthatthelimitsandmeasurescomeuponthosethingswhentheydescendfromthetreasuresoftheunseentothisworldthatisthelevelofvisibility.Also,Hehasdescribedthatthisbookcontainsthedetailsoftheperimetersofthesethingsandevents.So,fromthatperspective:"aclearbook"wouldbedifferentfrom"thetreasuresoftheunseen"thatarewithAllãhand,inreality,itiscreationofAllãhthatpreciselyrecordstheothercreationsandpreservesthemaftertheirdescentfromthetreasuresoftheunseenandbeforetheyreachtothestageof[physical]materializationandalsoaftertheirmaterializationanddemise.

ItalsoprovesthattheAlmightyAllãhmentionedthisbookinthisversetodescribetheencompassingnatureofHisknowledgeabouttheitemsandeventsthatoccurintheworldnomatterwhethertheywereunseenforusorvisible.Asfor"theabsoluteunseen"thatnoonebuttheAlmightycanknow,thathasbeendescribedbyHimasbeingin"Histreasures";and"thekeysoftheunseen"thatHepossesses,nooneknowsthatexceptHim.However,someversesindicatethatwhileitispossibleforotherstoknowwhatisin"thebook",noonecanknowwhatisin"thetreasures".Forexample:Inabookthatishidden;nonedotouchitsavethepurifiedones,(56:78-79).

So,thereisnothinginthecreationofAllãhbutthatithasitsoriginin"thetreasuresoftheunseen"fromwhichitissustained;andthereisnothinginwhatAllãhhascreatedbutthat"theclearbook"containsitbeforeits[physical]existence,atthetimeofitsexistence,andafteritperishes.However,"theclearbook"isadegreelowerinstatusthan"thetreasures".Anintelligentobservercandiscernthat"theclearbook",eventhoughitissimplyabook,isnotliketheparchmentsandmaterialpapers;thematerialscrolls–whatevertheirsizeandtheirquality–areincapableofrecordingitsownhistoryletalonetheperpetualhistoryofotheritems.

Fromthisdiscussion,twopointsbecomeclear:

Firstly,themeaningof"thekeysofunseen"istheDivinetreasuresthatcontains

thingsbeforeitbranchesoutintomouldofmeasures,anditcontainstheunseenstatusofeverythingasdeclaredinthefollowingverse:AndthereisnotathingbutwithUsarethetreasuresofit,andWedonotsenditdownbutinaknownmeasure,(15:21).

Secondly,theterm"aclearbook"referstoitsrelationshiptoallthingsliketherelationshipofabookthatcontainsprogramofactiontotheactionitself;thereinisakindofmeasureforthingsexceptthattheBookexistsbeforethethings,withthemandafterthem;anditcontainstheknowledgeoftheAlmightyaboutthings,aknowledgewhichhasnoroomforerrororomission.Thatiswhyitissometimessurmisedthat"aclearbook"referstotherealstatusofthingsandtheirphysicalmaterialization(whichisimmunetoanychange)sincenothingissubjecttochangeexceptafteritsexistence;andthatisthemeaningoftheidiom:"verilyonceanentityiscreateditdoesnotchange."

Inshort,thisbookcontainseverythingthathappensintheworldofcreationandinvention–whateverhappenedinthepast,whateverishappeningnow,andwhateverwillhappeninthefuturewithoutanydoubt.However,italsocontainsthingsthatareintherealmoflimitsandmeasures,andscrollsandbooksthatallowchangeandalteration,andaccepttheprocessoferasingandreinstatingasstatedinAllãh'swords:AllãheraseswhatHepleasesandestablishes(likewise),andwithHimisthebasisoftheBook;[13:39].Theerasingandconfirming–especiallywhenitiscontrastedwiththebasisoftheBook–happensintheBook.22

Thus,theconnectionoftheverse:"AndwithHimarethekeysoftheunseen"withthepreviousversesbecomesclear.Theconclusionofthetwopreviousverseswasthat:'whatyouaredemandingofmeforthedecisivesignbetweenusisnotwithinmypower,neitheristhefinaljudgementwithme,insteaditisintheknowledgeandpowerofmyLord;ifitwereinmypower,thematterwouldhavebeendecisivelysettledbetweenus,andthechastisementwouldhaveseizedyou,thatitdoesnotseizeanyonebuttheunjustonessinceAllãhknowsthatyouare,indeed,theunjustones;becauseHeistheKnowledgeableWhoisnotignorantofanything.Hence,thereisnowaytoknowand

_______________________________________________________22ThediscussionontheKnowledgeofAllãhinthisversemaybesummarizedasfollows:First,wehave"Mafãtīḥu'l-ghayb–TheTreasuresoftheUnseenortheKeysof

theUnseen".i.)ThisreferstotheexclusiveKnowledgeofAllãhthatisnotaccessibletoanyonebutHim.ii.)ThingsinTheTreasuresoftheUnseenhaveanabstractexistenceandarebeyondtherealmoflimitsandmeasures.1.Sincethesethingsarebeyondtherealmoflimitsandmeasures,theyareunseeninrelationtothehumanbeings.2.Ghayborunseencanbeabsolute(mutlaq)orrelative(nisbi).Thenataslightlylowerlevel,wehave"al-Kitãbu'l-Mubīn–TheClearBook".i.)Itcontainstherecordsofeveryperson,thingandeventfromthetimetheyexistedin"TheTreasuresoftheUnseen"tothetimetheyemergeontothephysicalrealmanduntiltheyperish.ii.)al-Kitãbu'l-Mubincontainswhatisknownas"Ummu'l-Kitãb–TheBasisoftheBook"thatisalsoknownas"LawhMahfuz–TheGuardedTablet"anditscontentsareimmunefromanychangeoralteration.iii.)Italsocontains"LawḥMaḥwwaIthbãt–TheTabletofErasureandReaffirmation".ThisreferstothepartialknowledgethatAllãhgivestosomeangelsandprophetswhichischangeablefromtheirperspective.iv.)While"TheTreasuresoftheUnseen"isexclusivelyforAllãh,"TheClearBook"isaccessibletochosenhumansdependingonthewillandpermissionofAllãh.(tr.)

controlwhatHeintendsanddecideseventuallybecausethekeysoftheunseenarewithHim,noneknowsthembutHe;andHebestknowstheunjustonesanddoesnotconfusethemwithotherssinceHeknowswhatisinthelandandthesea,andknowseveryminuteandgrandthing,andeverythingisintheclearbook.'

So,HisWord:"andwithHimarethekeysoftheunseen"referstotheabsoluteunseentowhichnoneotherthanHimhasaccess.Thestatement"nooneknowsthem"isacircumstantialphraseanditprovesthatthekeysoftheunseenisfromcategoryofknowledge,howeveritisunliketheknowledgewithwhichwearefamiliar.Whatnaturallycomestoourmindsaboutthemeaningof'knowledge'referstotheimagesthathavebeenderivedfromthingsaftertheycometoexistandcanbemeasuredbytheirperimeterswhile"thekeysofunseen"–asmentionedearlier–referstoknowledgeofthings[intheirabstractform]thathavenotyetcometo[physical]materializationandcannotbemeasuredbytheir

physicalperimeters.Inotherwords,theunlimitedknowledgenotinfluencedbyanything.

AndHisWord:"andHeknowswhatisinthelandandthesea"showtheexpansiveboundsofHisknowledgethatcanbecomprehendedbyothers,boththoseitemsthataresometimesvisibletosomepeopleaswellasthosethatareinvisibletosomeothers.'theland'hasbeenmentionedfirstbecauseitismoreknowntothepeoplewhoarebeingaddressed.

AndHisWord:"andtherefallsnotaleafbutHeknowsit"specif-icallytalksaboutleavessinceitisdifficultforahumanbeingtoknowaboutthembecauseoftheexcessivelygreatquantityoftheleavesonthetreesandthatmakesitimpossibleforapersontodistinguishthemonefromtheotherortomonitorthemalltogetherwiththevarianceintheirstateendinginfallingoffanddecaying.

Also,HisWord:"noragraininthedarknessoftheearth,noranythinggreennordrybut(itisall)inaclearbook"iscontextuallyconnectedtotheterm"aleaf".Theexpression"thedarknessoftheearth"referstoitsdarkdepthsthatcontainthegrains,someofwhichgrowwhileothersperish.So,themeaningoftheversewouldbe:'nograinfallsinthedarkdepthsoftheearthnordoanythinggreennordry–whateveritmaybe–fallsonitbutAllãhknowsit.'Basedonthis,thewords"but(itisall)inaclearbook"replacestheexpression"butthatHeknowsit";andimplicationofitsmissingsyntacticalpartisthefollowing:"butthatitisfoundwrittenintheclearbook."

Theadjectiveofthebookas"al-mubun=clear"couldhavetwomeanings:Ifitisinthemeaningof'theclarifyingbook',thenitissobecauseitclarifiesforitsreadereverythinginitstrueformwithoutallowinganyshadowofchange,alteration,andconcealmentinitsdescription.Ifitisinthemeaningof'theclearbook',thenitissobecausethebookisinessenceofawrittenentityandthewrittenentityisrecited,andifitisclearwithoutanyconcealmentorambiguity,thentheBookisalsothesame.

QUR’ÃN[6:60]:AndHeitisWhotakesyoursoulsatnight(insleep),andHeknowswhatyouacquireintheday…:at-Tawaffã()meanstotakesomethinginfull;andAllãhusesitinHisstate-mentsinthemeaningoftakingthelivingsoulthewayithappensattimeofdeathasHehassaidinthenextverse:…untilwhendeathcomestooneofyou,Ourmessengers(i.e.,angels)causehimtodie…

[6:61]

at-Tawaffãisalsousedinmeaningofputtingonetosleepjustasitisusedinmeaningofcausingdeathasseenin:Allãhtakescompletelythesoulsatthetimeoftheirdeath,andthosethatdienotduringtheirsleep…[39:42],sincebothactionsaresimilarinpreventingthesoulfromitsfunctiononthebody[partiallyincaseofsleepandfullyincaseofdeath].

Similarly,theterm'al-ba‘th'isusedinmeaningofawakingsome-onefromsleepasitisusedinmeaningofraisingsomeoneafterdeath–bothreconnectthesoul'sfunctiononthebody[partiallyintheformerandfullyinthelatter].

Andqualifyingat-tawaffãwith'Atnight'andal-ba‘thwith"duringtheday"isbasedonwhathappensnormallysincepeopleareasleepatnightandawakeduringtheday.

So,theword"yatawaffãkum(مک فوتی )–Hetakesyoursoulsinfull"provesthatthesoulisthecompleteessenceofahumanbeingwhichisreflectedbytheterm'I'andnotlikewhatwesometimesaremadetothinkthatthesoulisoneofthetwopartsofahumanbeingandnotitscompletebeingorthatitisaformoraqualityaccidentaltohim.Aclearerverseinthismatteris32:10-11:Andtheysay:"What!Whenwehavebecomelostintheearth,shallwethenindeedbeinanewcreation?"Nay!TheyaredisbelieversinthemeetingoftheirLord.Say:"Theangelofdeathwhoisgivenchargeofyoushalltakeyoucompletely,thentoyourLordyoushallbebroughtback."Theastonishmentoftheunbelieverswasbasedontheirassumptionthattheessenceofahumanbeingisthebodywhichperishesanddecayswhenitslimbsdisintegratebecauseofdeathandsoitis'lost'intheearth.Hencetheanswerisbasedontheviewthatahuman'sessenceisthesoul(thespirit),andwhentheangelofdeathtakesthesoulinfullandsecuresit,nothingofitislost.

AndHisWord:"andHeknowswhatyouacquireintheday"["Jarahtum=youacquire"isfrom]al-jarh()thatreferstotheactiondonebythelimb,anditmeanswhateverapersonacquires.ThesentencemeansthatAllãhknowswhatyouhaveacquired[ofdeeds]intheday.Itisbettertoconsider"wa=and"andthesentencefollowingitasacircumstantialphrase[andnotaconjunction]oftheearlieractiveverb.

[So,thesentenceshouldthenstartwith:"whileHeknowswhatyouacquireintheday."]Consequently,thesentence"thenHeraisesyouuptherein"connectswith"HeitisWhotakesyoursouls"withoutanyinterruptionofanirrelevantstatementinbetweensincethetwoversesintendtoexplaintheDivinedesignabouthumanlifeinthisworld,attimeofdeathandafterituntilheisreturnedtohisLord.

ThemainpurposeofthetwonarrativesentencesistoexplainthemeaningoftheAlmighty'sWord:"AndHeitisWhotakesyoursoulsatnight(insleep)whileHeknowswhatyouacquireintheday,thenHeraisesyouuptherein–intheday–inordertofulfillanappointedterm…andHesendskeepersoveryouuntilwhendeathcomestooneofyou,Ourmessengerstakehimcompletely,andtheyarenotremiss.AndthentheyarereturnedtoAllãh,theirTrueMaster."Thisistheactualintentofthisstatement,andeverythingelseisofsecondarystatus.Inshort,themeaningisthatHeitisWhotakesyoursoulsatnight(insleep)whileHeknowswhatyouacquireintheday,thenHeraisesyouagainupintheday.

QUR’ÃN:thenHeraisesyouupthereinthatanappointedtermmaybefulfilled;thentoHimisyourreturn,thenHewillinformyouofwhatyouweredoing:

Awakeningsomeoneormakingsomeonealerthasbeendescribedbytheword"ba‘th"inordertocontrastitwiththeword"tawaffã"usedforputtingsomeonetosleep.Thepurposeofba‘th/awakeningistocompletetheappointedterm[ofdeath],atimeknowntoAllãhthatcannotbemissedbytheworldlylifeofahuman,asHehassaid:…sowhentheirtermcomestheyshallnotremainbehind(even)anhour,norshalltheygobefore(7:34).

Fulfillmentoftheappointedtermisjustification[forawakening]becausetheAlmightyisSwiftinreckoning,andhaditnotbeenforthepreviouslydeterminedterm,Hewouldhavesurelyseizedthemfortheirdeedsandevilconsequencesoftheirsins.Hesaid:Andtheydidnotbecomedivideduntilaftertheknowledgehadcometothemoutofrivalryamongthemselves;andhadnotawordgoneforthfromyourLordtillanappointedtime,certainlyjudgmentwouldhavebeendecidedbetweenthem…(42:14);thepreviousdeterminedtermcanbeseeninAllãh'sWordinthestoryofAdam(‘a.s.)'sdescent:"…andthereisforyouintheearthanabodeandaprovisionforatime."(7:24).

So,themeaningoftheverseisthatverilyAllãhtakesyoursoulsatthenightandalthoughHeknowswhatyouhaveearnedofevildeedsduringtheday,Hedoesnotholdbackyoursouls(tofinalizeyourdeath)ratherHeawakensyouduringthedayaftertakingyoursoulssothatyourdeterminedtime[ofdeath]befulfilled;andwithdeathandresurrection,youshallreturntoHimwhowillinformyouofwhatyouweredoing.

QUR’ÃN[6:61]:AndHeistheSupreme,aboveHisservants…:Somediscussiononthissentencehaspassedinthecommentaryofthe17thverseofthischapter.

QUR’ÃN:andHesendskeepersoveryou;untilwhendeathcomestooneofyou,OurMessengerstakehimcompletely,andtheyarenotremiss:

Expressingtheprocessofsendingthekeeperswithoutanyqualifyingtermandlinkingittothetimeofdeathisnotwithoutindicationthattheroleofthesekeepersistoprotectthehumanfromeverycalamitythathefaces,everymiserythatfollowshim,andeverytribulationthatapproacheshim.Afterall,ourlifeinthisworldisalifeofinteractionandcompetitioninwhicheverythingisaffectedbyrivalrywithothersfromalldirectionsbecauseeverypartofthisphysicalworldisoccupiedwithseekingperfectionandincreasingitsshareofexistence.Moreover,nothingcanincreaseinitsshareexceptthatitdiminishesanequalsharefromsomethingelse;sothingsareconstantlyinstateofstruggleanddomination.Thus,partofthisworldisthehumanbeingwhosephysicalconstitutionisthemostdelicateofexistingconstitutionsandthemostelegantofwhatweknow;andhisrivalsinnaturearenumerousandhisenemiesinlifearemoredangerous.Therefore,Allãhhassenttohimtheangelsasprotectorsfromavarietyofcalamities,impactsofdisastersandmisfortunes;andtheyconstantlyprotecthimfromdeathuntilwhenhisdeterminedterm[ofdeath]comes,theyleavehimtohistribulationswhichwilleventuallycausehisdeathasithasbeenmentionedintheahãdith.

AsfortheversewheretheAlmightysays:Andmostsurelytherearekeepersoveryou,honourablerecorders,theyknowwhatyoudo,(82:10-12).Theword'keepers'referstothoseangelswhorecordthedeeds.However,someexegeteshavetakentheversesunderdiscussionasacommentaryofthisverse.Eventhoughthisversedoesnottotallydiscountthatinterpretationbutthewords:"untilwhendeathcomestooneofyou"supporttheearlierinterpretation.

AndHisWord:"Ourmessengerstakehimcompletely,andtheyarenotremiss."Apparently,themeaningof'remiss'isnegligenceandcarelessnessinimplementingtheDivineCommandofcausingdeath.AlmightyAllãh,however,hasdeclaredtheangelsasthosewhodowhattheyarecommandedtodo.AndHehasalsosaidthateverynationistiedtoits[determined]term,andwhentheirtermcomes,theywillnotremainbehindevenforamomentnorshalltheydiebeforeit.Theangelsassignedtothetaskoftakingthesoulfullydonotfallshortofthenecessarylimitthatareclearlydelineatedforthemaboutthedeathofagivenpersonatagiventimeinsuch-and-suchconditions;andsotheydonotneglect,evenforamoment,intakingthesoulofapersonwhosedeathhasbeenassignedtothemandsotheydonotremiss.Aretheseangels(assignedtocausedeath)thesameasthosewhowerementionedearlieraskeepers?Theverseissilentonthismatteralthoughthereisaremoteindicationabouttheirbeingthesame.However,theseangelsassignedtocausedeath(towhatevercategorytheymaybelong)areindeedhelpersoftheAngelofDeathastheAlmightyhassaid:Say:"Theangelofdeathwhoisgivenchargeofyoushalltakeyoucompletely,thentoyourLordyoushallbebroughtback."(32:11).

RelatingtheactionoftakingthesoultotheseangelsandthentotheAngelofDeathintheversementionedaboveandfurthermoretotheAlmightyAllãhasintheverse:Allãhtakescompletelythesoulsatthetimeofdeath…(39:42)–iskindofavarietyinthelevelsofreference.ToAllãhendseverythingandHeistheMasterWhoisabsolutelyfreeinwhateverHedoes;andtheAngelofDeathisconnected[totheAlmighty]inhisfunctionoftakingthesoulswithhishelperswhoarefunctionariesofthetaskandhismeansandtools.

Thisisjustlikethelinethatisdrawnbyapenbehindwhichisahand[whichholdsandmovesit]andbehindthembothisthepersonwhoiswriting.

QUR’ÃN[6:62]:ThenaretheysentbacktoAllãh,theirMaster,theTrueOne…:TheversereferstotheirreturntotheAlmightyAllãhthroughresurrectionafterdeath.Hisdescriptionas:"theirMaster,theTrueOne"indicatesthatHeisthecauseofallthefunctionsmentionedearliersuchasputtingtosleepawakening,maintaining[theirlives],causingdeath,andbringingaboutresurrection.ItalsohasanalysisoftheconceptofmastershipandthenproofoftherightofmastershipforHim:themasterisonewhoownstheslave,andamonghisrightsistoactabouthimashewills.SincetheAlmightyhastherealownershipandHeistheOnewhobroughtaboutcreation,management,and

resurrection,thenHeistheTrueMasterforWhomisestablishedthemeaningofmastershipinawaythatitcanneverbediminishedever.

QUR’ÃN:nowsurelyHisisthejudgmentandHeisswiftestintakingaccount:SincetheAlmightyhasexplainedtheexclusivityofthetreasuresoftheunseentoHimself,Hisknowledgeabouttheclearbookthatcontainseverything,andHismanagementoftheaffairsofHiscreaturesfromthetimetheycametoexistuntiltheirreturntoHim,HenowexplainsthatthejudgementbelongstoHimandnottoanyoneelse.AsHehasmentionedearlier:thejudgmentisonlyAllãh's,HenowannouncestheconclusionofHisstatementbysaying:"nowsurelyHisisthejudgment"inordertodrawtheirattentiontowhattheyhaveignored.

ThatisHisWord:"andHeisswiftestintakingaccount"isanotherconclusionofthepreviousstatement.HeclarifiesthatHedoesnotdelaythereckoningofpeople'sdeedsfromitsappropriatetime;ratherHedelayswheneverHedelaysinordertofulfillthetermthathasbeendeterminedforit.

QUR’ÃN[6:63]:Say:"Whoisitthatdeliversyoufrom(thedreadof)darknessofthelandandthesea(when)youpraytoHim(openly)humiliatingyourselves,andsecretly:'IfHedeliversusfromthis,certainlyweshallbeofthegratefulones.'"

"Deliverancefromthedreadofdarknessofthelandandthesea"meanstorescuefromthedifficultiesthatapersonfaceswhiletravel-lingonthelandorintheseasuchasseverecold,rain,snow,storm,robbers,etc.Thisbecomesmoredifficultforapersonindarknessofthenightorthecloudsorthewindsthatcauseswirlingdust–allthiselevatesaperson'sanxiety,hopelessness,anddisorientationinfindingwaystopreventit.Thatiswhydeliverancehasbeenlinkedto[levelsof]darkness.

Theactualquestionwasaboutwhodeliversthehumanfromthedifficultiesthathefacesinhistravelsinthelandandthesea.Thenthedifficultieswerelinkedtothelandandtheseasincetheydenotethespace;andthenthedarknesswaslinkedtothelandandtheseabecausedarknesshasadefiniteimpactinintensifyingthesedifficulties.Finally,'thedifficulties'wasreplacedby'the[levelsof]darkness'anddeliverancewaslinkedtoit:"deliversyoufromdarknessofthelandandthesea".EventhoughtheAlmightyAllãhdeliverspeoplefromalldistressandsadnessasHehasmentionedinthenextverse,the

termdarknesshasbeenspecificallymentionedbecausehardship,discomfortandcalamityarenormallyassociated,inhuman'smind,withthejourneyonthelandandinthesea.

"at-Tasarru"meansopenlyexpressinghumiliation(i.e.,humblenessandsubmission)asmentionedbyar-Rãghib[inhisal-Mufradãt];andthereforeithasbeencontrastedwith"al-khufyah( ةی فخ =(الsecretly"(i.e.,privatelyandcovertly).Openlyexpressinghumiliationandsecrecyinprayerreferstoaskingopenlyandsecretlyrespectively.Whensomeonefacesacalamity,hebeginsprayingsecretlyandinwhispers;butwhenthecalamitybecomessevere,andsignsofhopelessnessandbeingcutofffromthesafetyappear,thenhedoesnotcarewhetherthepeoplearoundhimwillseehishumilityandimploringgesture–hepraysopenlyinaswellasinwhispers.

Mentioning'openly'and'secretly'isanindicationthattheAlmightydeliverspeoplefromthecalamitiesofthelandandthesea,thesevereonesaswellasthelighterones.AndinHisWord:"IfHedeliversusfromthis,certainlyweshallbeofthegratefulones"indicatesthatwhenapersonpraysundersuchasituationtoberelievedfromit,headdsapledgeandapromisetoHisLordthatifAllãhrelieveshimfromthatsituationhewillsurelybeamongthegratefulonesandwillabandonhispreviousungratefulstate.

Theoriginofthispromiseisbasedonthenormprevailingamongthepeopleintheirinteractionwithoneanother.Whenoneofusbecomeshelplessandsurroundedwithatrialfromaseverecalamityorpovertyoranenemy,hewillseekhelpfromsomeonewhomheconsiderstobecapabletoremovethatproblemandpromiseshimsomethingthatwillpleasehimandstrengthenhisdeterminationandmanliness.Andthatcouldbeinformofagoodpraiseorwealthorworkorloyalty.Thisisbasedonthesocialinteractionbetweenusthatallexistasinterchangeisdonebetweentwopartiesinwhichonegivessomethingandtakessomethinginreturn,sinceneedisessentialtoahumaninthesensethathedoesnothingbutforsakeofabenefitwhichwillcomeinhisway.Othercreaturesarealsothesame.

TheAlmightyAllãh'sstatus,however,isnoblerthananyneedoranyloss,andHedoesnotdoanythingbutthatitsbenefitisforHiscreatures.Thatiswhytheconceptofmonotheismhasbeenplacedincontrasttothehumanbeing'spromise

ofgratitudeandobedienceinhisnaturalprayer.[Inotherwords,]wheneveradisasterfallsuponahumanbeing,andheiscutofffromelementsofsafetyandthemeansofrescuedisappear,hecomestorealizethatindeedAllãh,GlorybetoHim,istheonlyentitycapableofremovinggrieffromhim,andthatHeistheonewhomanageshisaffairsfromthetimeHecreatedhimandHealsomanageseverymeans[inthesystemofuniverse].ItisthenthathefindshimselfasunjustandtransgressorinrelationtoAllãh,GlorybetoHim,notdeservingtheremovalofgriefandfulfillmentofneedbytheAlmightybecauseofthesinsthathehasaccumulatedandtheconsequencesofevildeedsthathehasearned.So,hepromiseshisLordtobegratefulandobedientinordertoimprovehiseligibilityforacceptanceofhisprayeranddeliverancefromhiscalamity.

Thus,weseethatwhenheisdeliveredfromthecalamity,hegoesawayforgettingthepledgehemadewithhisLordandthepromiseofbeinggrateful,asAllãhhassaidattheconclusionofthenextverse:yetagainyouassociate(others)withHim.

QUR’ÃN[6:64]:Say:"Allãhdeliversyoufromthemandfromeverydistress,yetagainyouassociate(others)withHim:

ar-Rãghibinhisal-Mufradãtsaid:"al-Karb( بركلا )meansseveredistressastheAlmightysays:AndWedeliveredhimandhisfamilyfromamightydistress.[37:76].'al-Kurbah( ةب كر لا )'issimilar[inmeaning].Itsoriginisfrom[theidiom],'karbu'l-ard( ضرلا ب رک )'inthemeaningofdiggingtheearthinsideoutsodistressalsoarousestheanxietyinsideaperson.Itissaidthatitcouldbefrom[theidiom]:'al-kirãb‘ala'l-baqar( رقبلا یلع بارکلا )=ploughingisuponthecow.'Anditissurelynotfromthesaying,'al-kilãb‘ala'l-baqar=[sending]thedogsuponthecattle'[anidiomthatmeanscreatingchaosamongpeople].Itisalsopossiblethatal-karbisfrom[theidiom],'karabati'sh-shams(

سمشلا تبر thethatsensethein'(کsunisabouttoset.Thesaying,'inãukurbãn=thecontainerisabouttofillup'[kurbãn]meansnearnesslikequrbãn( نابر .(قItcouldbefrom'al-karab'andthatmeansastrongknotintheropeofthebucket;itis

said,'Akrabtu'd-dalw(و لدلا ت برکأ )=Iputaknotonthebucket.'Sometimes'al-gham( مغل =(اanxiety'isdescribedasaknotontheheart."

Theexpression'everydistress'hasbeenlinkedinthisverseto:thedarknessofthelandandthesea,inordertoencompassallhumanssincethereisnotasinglehumanbeingwhohasnotfacedinhislifetimeoneoranotherkindofdistressandanxiety;consequently,pleadingandpraying[forrelief]iscommonamongthemwhethertheyexpressitopenlyorsecretly.

Inshort,themeaningofthisverseisthatwhenyouarefacedwithdifficultiesinthedarknessofthelandandthesea,andarecutofffromthenormalmeans[ofrescue]andareattheendofyourwits,youcometorealize,byrevertingtoyourhumannature,thattheAlmightyAllãhisyourLordbesidesWhomthereisnolordandyoubecomeabsolutelycertainthatworshippingotherthanHimisunjustandsinful.TheproofofthisisthatyoupraytoHimatthattimeopenlywithhumiliationaswellassecretly,andyoupromiseHimtobegratefultoHimthereafterandnottodisbelieveinHimifHedeliversyou.Butafterbeingdelivered,youbreakyourpledgethatyoumadewithHimandyoucontinueonyourpreviousdisbelief.

Thesetwoversesareargumentsagainstthepolytheistsandrebukeforthemonbreakingtheoathandnotfulfillingthepledge.

QUR’ÃN[6:65]:Say:"HehasthepowerthatHeshouldsendonyouachastisementfromaboveyouorfrombeneathyourfeet,orthatHeshouldthrowyouintoconfusion,(makingyou)ofdifferentparties;andmakesomeofyoutastethefightingofothers."SeehowrepeatedlyWedisplaythesignsthattheymayunderstand…:

ar-Rãghibinhisal-Mufradãtsays:"Theoriginof'al-ba‘th( ثعبلا )=tosend'israisingupsomethingandgivingitadirection.Itissaid:'ba‘athtuhufã'nba‘atha( ثعبناف ه تثعب )=Isenthimandhewasdispatched.'al-Ba‘thdiffersinmeaningdependingonthedifferenceinitspointofreference.So'ba‘athtu'l-ba‘sr( ری عبلا ت ثعب )=Isentthecamel'meansIcausedittoriseandmove;whereastheAlmighty'sWord:and(asto)thedead,Allãh

will( مه ثعبی )raisethem[6:36],thatis,Hewillraisethemfromdeathandmakethemmovetothejudgement…So,al-ba‘thisoftwokinds:i.)Human,suchasincausingthecameltoriseandmoveandtosendapersonforatask.ii.)Divine,whichisoftwotypes:a)tocreateitems,thingsandentitiesfromnothing;andthisisexclusivelyfortheAlmightyCreatorandnoonecandothat.b)Toraisethedeadbacktolife,andthispowerhasbeenbestowedtosomeofHischosenonessuchasJesus(‘a.s.)andotherslikehim."

Inshort,inthetermal-ba‘th,thereiskindofanindicationofraisingandliftingupsomeoneorsomething.Andwithconsideration,itisusedforgivingdirectiontoandsendingsomeonesincegivingdirectiontowardsataskandsendingsomeonetowardsanationnormallyonlyhappensaftercalmnessandimmobility.Therefore,'ba‘th=sending'ofachastisementhaswithinitselfanindicationthatthenatureofchastisementisthatitbedirectedtowardsthepeopleandcomeuponthem,andthisnecessaryconsequenceisonlypreventedbyabarriersuchasbeliefandobediencetoAllãh.Thisdiscussionhasaconcludingpartthatwillcomelateron.

[Ontheterm"yalbisakum( مک سبلی )=throwyouintoconfusion",aṭ-Ṭabrisī]saysinMajma'u'l-bayãn:"[Theexpression:]'Imadethematterconfusedforthem,'meanswhenIdidnotclarifyitandmixedsomeissueswiththeother…al-Labs/al-lubs) سبللا (meansconfusingtheissueandconfusingthestatement…ash-Shiya‘(ع يشلا )meansthesects;eachgroupisasectbyitself;shī‘ahofso-and-someanshisfollowers.at-Tashayyu‘meansfollowing[someone]onbasisoffaithandlove."

Basedonthis,theverse"orthatHeshouldthrowyouintoconfusion(makingyou)ofdifferentparties,"meansthattomixonewithanotherandconfusethemwhiletheyweregroupsandsects.

So,HisWord:"Say:'HehasthepowerthatHeshouldsendonyouachastisementfromaboveyouorfrombeneathyourfeet,'"apparentlymeansto

proveAllãh'sabilityforsendingonthemachastisementfromaboveorbeneaththem.Toprovethecapabilitytodosomethingdoesnotnecessarilymeanactuallydoingit;provingHiscapabilityofsendingchastisementissufficienttofrightenandwarnthem.Thecontext,however,indicatesthattheversedoesnotonlywanttoprovethecapability;ratheritshowsthattheydeservethiskindofchastisement;andthatthechastisementitselfdemandsthatitbesenduponthemiftheydon'tagreeonfaithinAllãhandHisrevelationaswesawintheimplicationofthemeaningofal-ba‘th.Thisunderstandingissupportedbythelatterverse:Foreveryprophecyisatermandyouwillcometoknow(it).Thisisaclearthreat.

TheAlmightyAllãhclearlythreatensthisnationwithchastisementinothersimilarversesintheQur’ãnsuchas:Andeverynationhadamessenger,sowhentheirmessengercame,thematterwasdecidedbetweenthemwithjustice…till:Andtheyaskyou:"Isthattrue?"Say:"Aye!BymyLord!Itismostsurelythetruth,andyouwillnotescape;"(10:47-53).Surelythiscommunityofyoursisonecommunity,andIamyourLordsoworshipMe.Andtheybroketheirreligion(intosects)betweenthem…(21:92-97).Thensetyourfaceuprightforreligioninnaturaldevotion(totruth)…andbenotofthepolytheists,ofthosewhodividedtheirreligionandbecamesects…(30:30-45).

Ithasbeensaidthatthechastisement:"fromabovethem"referstotheformsofchastisementlikethecry,thestone,thefloodandthewindasitwasdonetothepeopleof‘Ãd,Thamūd,Shu‘aybandLūṭ;and:"frombeneaththeirfeet"referstosinkingintothegroundasitwasdonetoQãrūn.

Ithasalsobeensaidthatthechastisement:"fromabovethem"referstothechastisementthatwillcometothemfromtheireldersandtheirtyrantrulers;and:"frombeneaththeirfeet"referstothechastise-mentthatwillcometothemfromthelowlypeopleandtheirevilslaves.

Ithasbeenfurthersaidthatthechastisement"fromabovethem"and"frombeneaththem"referstothedeadlyweaponsandfirearmsthathumanshavelatelyinventedsuchasthefighter-planesandtanksthatdischargeexplosiveanddestructivebombs,etc.,andunderwatersubmarinesthatdrowntheshipsandboats.So,thewarninghasoccurredinthisversewhileHeverywellknowswhatwillhappeninHisKingdom.

Thetruthisthattheexpressionusedintheversecanbeappliedtoallthese

explanationsmentionedabove,andsomesimilarchastisementsthathavebeensentdownaftertherevelationofthisversecanbeappliedtotheverse.ThecommoncausefortheseeventsthathasfacilitateditspathisthedifferencesofopinionanddivisionsthatappearedintheummahandwentcontrarytothecalloftheHolyProphet(s.a.‘a.w.a.)whousedtocallthemtounityofthewordoftruth:Thisindeedismystraightpath,sofollowit,anddonotfollow[other]ways,fortheywillseparateyoufromHisway…[6:154].

QUR’ÃN:orthatHeshouldthrowyouintoconfusion,(makingyou)ofdifferentparties;andmakesomeofyoutastethefightingofothers…:Apparently,itreferstothegroupingsthatemergedaftertheProphet(s.a.‘a.w.a.)andthatledtoappearanceofvariousschoolsofthoughtthathadacquiredtheflavourofpartisanshipandthefervourofjãhiliyyah;andthiswasfollowedbywarsandbattlesinwhicheachgroupallowedviolationofallthatwassacrosancttotheotheranddismissthem,intheirviews,fromthesanctityofthefaithandtheterritoryofIslam.

Therefore,thewords:"orthatHeshouldthrowyouintoconfusion,(makingyou)ofdifferentparties;andmakesomeofyoutastethefightingofothers"refertoonechastisement,nottwochastisementseventhoughitispossible,inaway,toconsidertheactofthrowingthemintoconfusionandtheactofmakingthemtastetheinfightingsasseparatechastisements.Divisionbetweentheummahhasanotherevilconsequenceandthatiscreepingweakness,depletedpower,anddividedresources.However,iftheexpression,"makesomeofyoutaste…"istakenasanindicationofseparatechastisementthenitwouldbeconsideredasaqualifyingphrasetothegeneralstatement("throwyouintoconfusion").However,placingaqualifyingstatementalongsideageneralstatementisnotappropriateexceptbyextraemphasisinthespeech.[Suchanemphasisdoesnotexisthere]andtheconjecture'And'supportwhatwehavesaid.

Inconclusion,theversemeans:Tellthem,OtheMessengerofAllãh,andwarnthemabouttheconsequenceoftheirrefusaltojointogetherunderthebannerofIslamandtoheedtothetruecall;andthatfortheirattitude,thereisanevilconsequencewithinthepoweroftheAlmightyAllãhbywhichHecanseizethembysendinguponthemachastisementfromwhichtherewillbenoescapeorrefuge,andthatisthechastisementfromabovethemorfrombeneaththeirfeet,orHecanmakesomeofthemtastethefightingofothersbywhichtheywillendupbecominggroupsandsects,differingfromoneanotherindisputewithoneanotherandatwaragainstoneanother–thustheywilltastethefightingof

oneanother.

ThenAllãhendsthestatementbyaddressingtheHolyProphet:SeehowrepeatedlyWedisplaythesignsthattheymayunderstand.Itsmeaningisclear.

QUR’ÃN[6:66]:Andyourpeoplecallitalieanditistheverytruth.Say:"Iamnotplacedinchargeofyou."ThepeopleoftheHolyProphet(s.a.‘a.w.a.)aretheQurayshorthetribeofMuḍarortheArabsingeneral.ThepurportofsomeversesinotherplacesisthattheHolyProphet'speoplearetheArabs:AndifWehadrevealedittoanyofthenon-Arabssothatheshouldhaverecitedittothem,theywouldnothavebelievedtherein.ThushaveWecausedittoenterintotheheartsoftheguilty.Theywillnotbelieveinituntiltheyseethepainfulpunishment.Anditshallcometothemallofasudden,whiletheyshallnotperceive,(26:198-202).AndWedidnotsendanymessengerbutwiththelanguageofhispeople,sothathemightexplaintothemclearly…(14:4).

Anyway,Allah'sstatement:"Andyourpeoplecallitalieanditistheverytruth,"servesasajustificationformaterializationofthenewsthatwascontainedinthepreviouswarning.Asifitwassaid:Otheummah,gettogetherinthemonotheismofyourLordandgetunitedinfollowingthetrueword;otherwisethereisnoprotectorwhocanprotectyoufromthechastisementthatwillcomefromaboveorfrombeneathorfromthedivisionandgroupingsthatisfollowedbyarmedfightofoneagainsttheother.ThentheHolyProphetwasaddressedanditwassaidtohim:Verilyyourpeoplerejectedthatandsotheydeservetheevilchastisementorseverepainthattheywilltaste.

Itisclear,firstly,fromthisthatthepronounin"callitalie"referstothechastisementasal-Ãlūsīhasattributedthisviewtothemajorityofcommentators.Sometimesitissaidthatitreferstothe"repeatedlydisplayingofthesigns"ortotheQur’ãn.However,thisisfar-fetched.Itisnotfar-fetchedtolinkthepronountothenewsthatiscontainedinthepreviousverse.Secondly,basedonthecontext,thisnews:"Andyourpeoplecallitalieanditistheverytruth"isthefirstnewsthatpreparesthegroundforthethreatofchastisement.Itisasifsomeonesays:ItisnecessaryforyourpeopletouniteonbelievinginAllãhandHissignsandtobevigilantandwatchfulagainstgettingintorejectionofAllãhandHissigns;andagainstcreatingdifferencesamongthemselvessothatthechastisementofAllãh,GlorybetoHim,doesnotcomeuponthem.Thenitissaid:Yourpeople–amongyourentireummahandthosewhoareofyourcontemporaryorfromthepeoplewhocameafteryou–quicklymovedtoviolate

whattheywereobligedtoconfirmandtheybeliedthenews[ofchastisement]sotheywerediscreditedbecauseofthisandtheyshallsoonknow.Moreover,thatthosewhorejectedtheHolyProphet(ṣ.a.‘a.w.a.)ortheQur’ãnorthischastisementarenotonlytheArabswhoarehispeople,ratherhewasrejectedalsobytheJewsandothercommunitiesofhiseraaswellasthosewhocameafterhim.Theirrejectionandtheirdivisionaltogetherhadapositiveimpactinthewarninggivenaboutthechastisement.So,specificallyrelatingtherejectiontohispeopleeventhoughotherswerepartofthisrejectionproveswhatwehavesaidearlier.

AnanalyticaldiscussiononthepsycheoftheIslamicsocietysupportstheconclusionthatwehavederivedfromtheverse:ThedecayingpsycheofthepresentMuslimummah,thelackinitsstrengthanditsdissolvingunitycanbetraceduponanalysistothedifferencesanddisputesoftheearlydaysaftertheHolyProphet(s.a.‘a.w.a.)'sdemise;andthatcanbelinkedtotheeventsoftheearlydaysofthehijrahand[even]beforeittowhattheProphetfacedfromhisowntribeandhowtheyboldlydefiedhimbyrejectingandridiculinghisthoughts.

EventhoughthesepeoplegatheredaroundthebannerofIslamandsoughttheprotectionunderitsshadowafterthefaithprevailed[inthesociety]anditslampwasilluminated,thenoblereligioussocietywasnotfreefromtheillofhypocrisyasmanyversesoftheQur’ãnhaveconfirmedit.Thenumberofthehypocriteswasnotinsignificantanditwasimpossibleforthesocietytobesafefromtheirevilimpactonitspsyche,anditcouldnotabsorbthemfullyinordertotransformthemintogoodmembersofthesocietyduringtheHolyProphet'slifetime,andtheirembersdidnottakelongtobereignitedandincreaseitsinflammationasitcontinuesevennow.Afterall,everythingreturnsbacktoitsoriginandthereareallkindsofgameinthebellyofthewildass.

Thirdly,Allãh'sstatement:"Say:'Iamnotplacedinchargeofyou',"isanindirectstatementwhichsaystoignorethemandsaytothem:'IamnotresponsibleforyouractionsnoramIliable[forthem]sothatIshouldpreventyoufromrejecting[themessage]outofconcernforyou.TheonlydutythatIhaveasaMessengeristowarnyouaboutaseverepunishmentwhichishiddenfromyou.'ThisalsoclarifiesthatHisstatement:Foreveryprophecyisaterm,andyouwillcometoknow(it),ispartoftheHolyProphet'sspeechtohispeopleasthewords"youwillcometoknow(it)"supportsthisinterpretation.ThepeopleareaddressedbytheHolyProphet'sspeechandnotbytheAlmighty

Allãh.

QUR’ÃN[6:67]:Foreveryprophecyisatermandyouwillcometoknow(it):Thisisaclearthreatandwarningofaneventthatwillimminentlyoccur.Thecorrectnessofreferringthewarningtothepolytheists[ofMecca]isobviousbythepreviousdiscussionsincetherootsofdivisionsandproblemsthattheMuslimummahistofacecanbetracedbacktothem.Afterall,peopleareonecommunity;itslattergenerationsareaffectedbywhathappenstotheearlierones,thedefectsthatappearinthelatteronescanbeconnectedtothefirstones,nomatterwhethertheyrealizethatornotortheyseethatornot.TheAlmightyAllãhsays:Nay,theyareindoubt,thesport.Thereforekeepwaitingforthedaywhentheheavenshallbringacleardroughtthatshallovertakemen;thisisapainfulpunishment.OurLord!Removefromusthepunishment;surelywearebelievers.Howshalltheybereminded,andtherecametothemanApostlemakingclear(thetruth),yettheyturnedtheirbacksonhimandsaid:"Onetaught(byothers),amadman."SurelyWewillremovethepunishmentalittle,(but)youwillsurelyreturn(toevil),(44:9-15).

ReflectontheverseshowAllãhseizedthelattercommunitiesbecauseofthecrimesoftheirpredecessors.Arenottheyinthesamecategoryasversesquotedearlierfromthechapters:"Yunus"[10:47-56],"al-Anbiyã’"[21:92-97],"ar-Rum"[30:30-45]?TherearemanyversesintheNobleQur’ãnthattalkabouttheevilconsequencesandillfortunesthatwillovertaketheummahfollowedbytheDivineFavour[offorgivenessandblessings].Theworstnegligencecommittedbyourcommentators[oftheQur’ãn]isinmatterofreflectionontheseblessedversesinspiteoftheirnumerousness,importanceandstrongconnectiontothestatusandgoodfortuneoftheummahinthisworldandthehereafter.

QUR’ÃN[6:68]:AndwhenyouseethosewhoengageinvaindiscoursesaboutOursigns,withdrawfromthemuntiltheyenterintosomeotherdiscourse,andiftheSatancausesyoutoforget,thendonotsitafterrecollectionwiththeunjustpeople…:

ar-Rãghib,inhisal-Mufradãt,says:"al-Khawh()meanstoenterthewaterandpassthroughit;thenitwasborrowedforotheractions.IthasmostlyoccurredintheQur’ãninmeaningofenteringintosomethingblameworthy."Itmeansenteringintovaintalksandengagingdeeplyintoit;forexample,quotingthetrueQur’ãnicverses,andthenridiculingthemandbeinginsolentaboutthem.

"Withdrawfromthem"meansnottoparticipatewiththeminwhattheyareengagedinbystandingupandmovingawayfromthemorsomethinglikeitthatwilldemonstratenon-participation.Thephrase:"untiltheyenterintosomeotherdiscourse"isaconditionalclausewhichprovesthattheprohibitionofbeingintheircompanyandsittingwiththemisnotgeneral,coveringevenarightpurpose;theprohibitionisonlyforsittingwiththemwhiletheyaredeeplyengrossedintheDivineverses[forthepurposeofridiculingthem].

Itisclear,therefore,thatthereiskindofanellipsis.Sointhestatement:"andwhenyouseethosewhoengageinvaindiscoursesaboutOursigns,withdrawfromthemuntiltheyenterintosomeotherdiscourse,"thereisanimpliedsentencewhichisomittedbecauseitisnotrequired.Andsothemeaning–andAllãhknowsbetter–isasfollows:'AndwhenyouseethepeoplewhoengageinandridiculeAllãh'sversescontinueintheirengagementofandridiculingtheDivineverses,withdrawfromthemanddonotsitintheircircleuntiltheyengageinotherdiscourse.So,whentheyenterintootherdiscourse,thennothingpreventsyoufromsittingwiththem.'Althoughtheversecameinthecontextoftheargumentagainstthepolytheists,butthecriterionmentionedthereinisofageneralnatureandsoitcoversothersequally.

Attheendoftheverse,Allãhsays:"…thendonotsitafterrecollectionwiththeunjustpeople."EngagingnegativelyinAllãh'sversesisinjustice;andtheverseprohibitsfromparticipatingwiththeunjustpeopleintheirinjustice.Inasimilarverse,theAlmightysays:…surelythenyouwouldbelikethem…(4:140)So,itbecomesclearthattheversedoesnotcommandtowithdrawfromthosewhoengagenegativelyinAlmightyAllãh'sverses;ratheritcommandstowithdrawfromthemaslongastheyareengagednegativelyinDivineverses.

Thepronoun:"hu–inreferstothediscourseinwhichtheyengagenegativelyinDivineversessinceitisanegativeengagementthathasbeenforbidden.

QUR’ÃN:andiftheSatancausesyoutoforget,thendonotsitafterrecollectionwiththeunjustpeople:Theletter" ام =mãin(waimmayunsiyannakaissuperfluousanddenotesakindofemphasisorreduction;andtheletter"ن–nun"[in كن ي سن originitsandemphasisforis[يformwas"ك سن ي نإو (wa-inyunsika)".Thestatementconsistsofemphasisandintensifiedpronunciationforprohibition;inotherwords,'evenifyouforgotOurprohibitionbecausetheSatanmadeyoutoforgetitandthenyourememberedit,sodonotbeneglectfulofitanddon'tlosetimeinwithdrawing

fromthemsincethosewhofeardispleasingAllãhshouldinnowayparticipatewiththosewhonegativelyengageintheDivineverses,ridiculingthem.'

AlthoughtheverseaddressestheHolyProphet(s.a.‘a.w.a.),theintendedaddresseeistheummah.InthediscussiononinfallibilityoftheProphets(‘a.s.)wehadnegatedoccurrenceofsuchkindofforget-fulness,theforgetfulnessoftheDivineLaw[bytheprophetswouldamountto]neglectingitandthatinturncouldbeusedasanargumentagainstthemandajustificationfortheopponents.

Thisissupportedbythestatementaftertheverseaddressingthepiousamongtheummah:Andnothingofthereckoningoftheir(deeds)shallbeuponthosewhoguard(againstevil),but(theirs)isonlytoremind,haplytheymayguard.

MoreclearerproofforthisisinAllãh'sstatementin"Suratu'n-Nisã’":AndindeedHehasrevealedtoyouintheBookthatwhenyouhearAllãh'scommunicationsdisbelievedinandmockedat,donotsitwiththemuntiltheyenterintosomeotherdiscourse;surelythenyouwouldbelikethem;surelyAllãhwillgathertogetherthehypocritesandtheunbelieversallinHell;(4:140).ThereferenceinthisMedinanverseaboutwhat:HehasrevealedtoyouintheBookistotheverseof"Suratu'l-An‘ãm"underdiscussionandnotanyotherverse.Andthecommandrevealedpreviouslywasaddressedtothebelievers;andsoitfollowsthatalthoughtheverse:Andwhenyouseethosewhoengageinvaindiscourses…isaddressedtotheHolyProphet(s.a.‘a.w.a.),itactuallyisintendedforsomeoneelse–asthesayinggoes:"AlthoughIaddressyoubutIwouldliketheneighbourtohearme."

QUR’ÃN[6:69]:Andnothingofthereckoningoftheir(deeds)shallbeuponthosewhoguard(againstevil),but(theirs)isonlytoremind,haplytheymayguard:

Itmeansthatthesinofthosewhoengagenegatively[inDivineverses]willnotbecarriedbyanyonebutthemselvesanditwillnotaffectothersunlesstheothersalsoactlikethemandparticipatewiththeminthesinorbepleasedwiththeirsin.Indeed,noonewillbeheldaccountableforanactexceptthedoer.Butweremindthemhaplytheymayguardthemselvesagainstevil.[Why?]Becauseapersonmayattendtheirgatheringandeventhoughitispossibleforhimnottoindulgeintheirnegativeengagement[withDivineverses]norishepleasedinhisheartwiththeiractanditisalsopossibleforhimthathedoesnotconsiderhisparticipationintheirgatheringasawayofsupportfortheirsinortheir

statementbutjustthefactofwitnessingatransgressionandseeingasindesensitizeshisheartaboutthesinfulactandminimizesthemistakesinhisviews–andwhentheseriousnessofasinisminimized,itislikelythathewillfallforitbecausetheheartsareinclinedtosins.Thus,itisincumbentuponarighteousperson(whopossessespietyandexercisesprecautioninprohibitedthingsbyAllãh)torefrainfrommixingwiththosewhoridiculeandshowinsolencetowardsAllãhjustasitisincumbentuponthosewhoareincompanyoftheoneswhoengagenegativelyinAllãh'sversestodothesamesothatheisnotdesensitizedtoinsolencetowardsAllãhandHisverses,andendsupcommittingthatsinandputtinghimselfonthevergeofperdition.

Whoeverhoversaroundthefireislikelytofallintoit.

Fromthisexplanation,itbecomesclear,firstofall,thatitisonlythepiouswhohavebeenseparatedfromtheaccountabilityofthosewhoengagenegatively[inDivineverses]–eventhoughothers[inprinciple]donotsharethepunishmentofthesinners'deeds–inordertoemphasizethepointthatonewhoparticipatesintheirgatheringsandsitswiththemisnotimmunefromsharinginthepunishmentoftheirsins.So,theimpliedmissingpartinthestatementwouldbeasfollows:Thosewhodon'tengagenegativelywillnotberesponsibleinanywayaslongastheysafeguardthemselvesfromsuchengagementwiththem;butyetWeprohibitthemfromsittingwiththemsothattheymaycontinuetheirrefrainfromsuchengagementorsothattheymayenhancetheirpietyandsensitivityregardingprohibitionsgivenbyAllãh,GlorybetoHim.

Secondly,themeaningof"taqwã"intheverse:"andnothingofthereckoningoftheir(deeds)shallbeuponthosewhoguard(againstevil)"isthegeneraltaqwã,thatis,refrainingandstayingawayfromwhateverdispleasesAllãh,theSublime.Andintheverse:"haplytheymayguard"thetaqwãreferstothespecificsinofengagingnegativelyintheversesofAllãh.Itcouldalsobethatthetaqwãinthefirstversereferstothebasicleveloftaqwãbutintheseconditreferstoitsperfectform;orthefirstonecouldbethegeneraltaqwãwhilethesecondcouldbeitsexpandedformwhichisappliedtoagivensituationsuchastheactofengagingnegativelyinAllãh'sverses.Yetthereisanotherexplanationalso:thefirstonecouldbethetaqwãaddressedtothebelieversandthesecondonecouldbethetaqwãaddressedtothosewhoareengagingnegatively;andinthiscasetheimpliedstatementwouldbe:'giveanadvicetothosewhoengagenegativelysothattheymayrefrainfromsuchengagement.'

Thirdly,theterm"dhikrã) یرکذ (=toremind"isanunconditionalobjectforanimpliedverb.Theimplied[verb]is:'butWecounselthembythatreminder'or'counselthemofthereminder'.Or"dhikrã"couldbeapredicateofanomittedsubjectandsotheimpliedsubjectwouldbe:'butthiscommandisareminder'.Oritcouldbeasubjectforanomittedpredicateandsotheimpliedmeaningwouldbe:'itisyourdutytocounselthem'.Thesecondofthesevariationsseemsclosertothemind.

QUR’ÃN[6:70]:Leavethosewhohavetakentheirreligionforaplayandanidlesport,andwhomthisworld'slifehasdeceived,andremind(them)therebylestasoulshouldbefetteredwithwhatithasearned;itshallnothavebesidesAllãhanyguardiannoranintercessor,andifitshouldseektogiveeverycompensation,itshallnotbeacceptedfromit;thesearetheywhoshallbefetteredwithwhattheyearned;theyshallhaveadrinkofboilingwaterandapainfulchastisementbecausetheydisbelieved:

ar-Rãghibsays:"al-Basl( لصبلا )meanscontractingsomethingorseparatingit.Becauseofitsmeaningofcontraction,ithasbeenborrowedfor'scowlingface;'andsoitissaid:'Heisbãsil,fearless'and'mubtatilu'l-wajh,courageousface'.Andbecauseofitsmeaningofseparating,'basl'isusedtodescribesomethingforbiddenormort-gagedsuchasinAllãhWord:"andremind(them)therebylestasoulshouldbefetteredwithwhatithasearned;"whichmeansitwillbedeprivedfromthereward.Thedifferencebetweenal-harãmandal-baslisthattheformerisgeneralinthesensesomethingthatisforbiddenbylawandbyforcewhereasthelatterreferstosomethingforbiddenbyforceonlysuchasinHisWord:"thesearetheywhoshallbefetteredwithwhattheyearned;"whichmeanstheyaredeprivedofthereward.

[aṭ-Ṭabarsī]inMajma‘u'l-bayãnsays:"Itissaid:'Absaltuhubijariratihi=Isurrenderedhim[toyou].'al-Mustabsilmeanstheonewhosurrendershimselfsinceheknowsthathehasnowaytoescape.al-Akhfashsaid:'Thewordtublasa[intheverseunderdiscussion]meansyouwillbepunished.Anditissaidthattublasameanstobemortgaged.Thesemeaningsareclose[intheirimport].'"

"Andleavethosewhohavetakentheirreligionforaplayandanidlesport…"

Adheringtotheirevildesireshasbeendescribed[inthisverse]asaplayandasportwiththeirreligion.Thissentencepresupposesatruefaithforthem,afaithtowardswhichtheirpurenaturecallsthem;anditwasincumbentuponthemtoadheretoitseriouslyandtoprotectitfromconfusionandchange,buttheytookitasaplayandasport,alteringitfromonestatetoanotherandchangingitfromoneformtoanotheraccordingtothedictatesoftheirevildesires.

Theabovesentencewasfollowedbythewords:"andwhomthisworld'slifehasdeceived,"becauseofthecloseconnectionbetweenthetwo,sincesettlingdowncomfortablyinearnestlyacquiringandindulgingintheenjoymentsofthismaterialisticlifecompelsonetoabandonthetruefaithandtoconsideritasaplayandasport.

ThenAllãhsaid:"andremind(them)thereby",i.e.,counselthem"bytheQur’ãn"sothatapersonwouldnotbefetteredtothetransgres-sionsthathehascommitted,orsothatapersonisnotsurrenderedforaccountabilityandpunishmentonaccountofwhathehadcommitted.Hence,suchapersonhasnomasterandnointercessorotherthanAllãh;andnoweight[ofgold]noranykindofredemptionwillbeacceptedonthatday,becausethatdayisthedayofcompensationforthedeeds,notthedayofbuyingandselling.ThesearetheoneswhoshallbefetteredtowhattheyhadearnedorwillbepreventedfromAllãh'srewardorwillbesurrenderedfortheirpunishment;theyshallhaveadrinkofboilingwaterandapainfulchastisementbecauseoftheirdisbelief.

QUR’ÃN[6:71]:Say:"ShallwecallonthatbesidesAllãh,whichdoesnotbenefitusnorharmus…:Thisisanargumentagainstthepolytheistsinformofarhetoricalquestion;andonlytwoofthequalitiesoftheiridols–inabilitytobenefitandinabilitytoharm–havebeenmentionedherebecausetakingsomeoneorsomethingasgodisbasedononeofthetworeasons:hope[ofsomething]orfear[ofsomething];andiftheidolsneitherbenefitnorharmus,thenthereisnoimpetustopraytothem,worshipthemorseekingclosenesstothem.

QUR’ÃN:"andshallwebereturnedbackonourheelsafterAllãhhasguidedus,likehimwhomtheShayãṭīnhavemadetofalldownperplexedintheearth?Hehascompanionswhocallhimtotherightway,(saying):'Cometous.'"

"al-Istihwã’"meansfulfillingthedesireandfallingdown;and"ar-rad‘ala'l-

a‘qãb( باقع لا یلع درلا )=turningbackonheels"meansstrayingfromtherightpathandabandoningtrueguidance.Trueguidanceindeedendsinfindingthestraightpathandtreadinguponitwhereas'turningbackonheels'meansnottreadingthepathandturningback,andthatisindeedmisguidance.Thatiswhytheversesays:"andshallwebereturnedbackonourheelsafterAllãhhasguidedus,"qualifyingthe'return'occurringaftertheDivineguidance.

Itisindeedstrangetoseethatsomepeoplehavetakentheargumentofthisverse:"andshallwebereturnedbackonourheelsafterAllãhhasguidedus,"andothersimilarversessuchasthestatementofShu‘ayb(‘a.s.),asquotedbytheAlmightyAllãh:Thechiefs,thosewhowereproudfromamonghispeople,said:"Wewillmostcertainlyturnyouout,OShu‘ayb,and(also)thosewhobelievewithyou,fromourtown,oryoushallcomebacktoourfaith."Hesaid:What!Thoughwedislike(it)?IndeedweshallhaveforgedalieagainstAllãhifwegobacktoyourreligionafterAllãhhaddeliveredusfromit,anditbefitsusnotthatweshouldgobacktoit,exceptifAllãhourLordplease…"(7:88-89).

TheyhavearguedtherebythattheProphets,peacebeuponthem,beforebeingraisedasProphetsanddonningthemantleofprophet-hood,wereonthepathofkufr(disbelief)becauseofthewords'returningontheheelsafterAllãhhasguidedus,'and'backtoyourreligionafterAllãhhaddeliveredusfromit'thattheyhavetakenasproofsthattheProphetswerefollowersofkufrbeforebeingdeliveredfromit.

Thisisafalseargument.Thesewordsandexpressionsareusedbytheprophetsinthelanguageofthereligioussocietywhosememberswereidol-worshippersuntilAllãhguidedthemthroughtheirprophets.Wedon'tmeantosaythatsincemajorityofthepeoplewerepolytheistsbeforethereforeitisvalidtorelatetheirpreviousdisbelieftoallmembersofthesocietyincludingtheirprophets–Allãh'struestate-mentcannotbesuch.Ratherwemeanthatitisokaytosayaboutareligioussociety–thatincludestheprophetandhiscommunity–whichitsmembersweredeliveredfromshirkafterbeingguidedbytheAlmightyAllãh;withoutHim,therewillbenothingbutmisguidance.Asforthecommunity,theywereonpolytheismintheperiodbeforetheywereguidedtothetruefaith[throughtheprophets];asfortheirprophets,theywerealwaysguidedbyAllãhandthey,withoutthe[constant]Divineguidance,wouldhavefacednothingbutmisguidance.[Theemphasishereisthat]ifithadnotbeenfor

theDivineguidance,theywouldhavefacednothingforthemselvesexceptmisguidancesinceotherso-calledgodsdon'tpossessanylossorbenefitforthemselves.So,itisappropriatetosayaboutthemthatthereisnobasisforthemtoreturnontheheelsafterAllãhhasguidedthemortoreturntopolytheismafterAllãhhasdeliveredthemfromit.

Inshort,thestatement[thattheywerepolytheistsbeforebeingbelievers]isapplicabletotheminthetruesenseeventhoughsomemembersoftheirsociety–suchastheirProphets–werenotdis-believersbeforetheprophethood.FaithandguidancewaswiththeminallsituationsfromtheAlmightyAllãh–iftheyhadbeenleftbythemselves[withoutAllãh'sguidance],therewouldbenothingbutmisguidanceasyoualreadyknow.AndyoualsoknowfromvariouspastdiscussionsontheinfallibilityoftheProphetsthattheNobleQur’ãnhasclearlystatedthepurityoftheirpersonsfromthesmallestofminorsins,letalonethemajorones,especiallythemostseriousofthemajoronesandthatisshirk,ascribingapartnertoAlmightyAllãh.

AndHisWord:"likehimwhomtheShayãṭīnhavemadetofalldownperplexedintheearth?"Thisistheportrayalofaperplexedpersonwholacksinsightinhisaffairsandstrongdeterminationinseekinghisfelicity;andsoheabandonsthebestandtheuprightpathtowardshisgoalwhichhasbeentreadedbytherightly-guidedcom-panionsofhim.So,nowheisconfusedbetweentheSatan(andhisagents)whoinvitehimtowardsmisguidanceandperditionontheonehandandhisrightly-guidedcompanions–whohavereachedtotheirstationsandattainedthegoal–whoinviteshimtowardstheguidancesaying:'cometous.'Hedoesn'tknowwhattodo;heisbetweenthosewhoarepullinghimdownandthosewhoarepullinghimup!

QUR’ÃN[71]:Say:"SurelytheGuidanceofAllãh,whichisthe(true)guidance,andwearecommandedtothatweshouldsubmittotheLordoftheworlds.:IfthechoiceisbetweenthecallofAllãh,GlorybetoHim,whichisaccordingtothehumannature,thefitrah,whichisknownas'Allãh'sguidance,'andbetweenthecalloftheSatan(andhisagents)whichisbasedonevildesiresandtakingthefaithasaplayandanidlesport,thenAllãh'sguidanceis,indeed,theonlytrueguidance.

WhataccompaniesthecalloffitrahisAllãh'sguidance;andthereisnodoubtinitbecausethetrueguidanceisalsoproclaimedbythecreationandinventionthatisfromAllãhonly.Andwedon'twishforanyreligionorbeliefexcepttoseek

thetruth,andthereisnotruthbutwithAllãhandsoHisguidanceisneverdevoidoftruth.ThefactthatAllãh'sguidanceisthetrueguidancewhichshouldbeadoptedandnotthesataniccallisobviousbecauseallouraffairsresidewithAllãh:ourorigin,ourfinaldestinationaswellasourneedsofthisworldandtheHereafter.

AndHisWord:"andwearecommandedthatweshouldsubmittotheLordoftheworlds."[aṭ-Ṭabrisī]saysinMajma‘u'l-bayãn:"TheArabssay:'Amartukalitaf‘al'or'Amartukaantaf‘al'or'Amartukabi‘antaf‘al'[allmeaning:'Icommandedyousothatyoumaydoit'].So,'Amartukabi‘antaf‘al'hasthepropositionletter'bã'andthemeaningwouldbe:thecommandisappliedtothisact.Intheformat'Amartukaantaf‘al'thepropositionletterhasbeendeleted.Whereas'Amartukalitaf‘al'simplymeans:Icommandedyoufortheact.az-Zajjãj[referringtothewordsintheverse]says:'Itmeans:"Wearecommandedsothatweshouldsubmit."'"

Thesentence:"andwearecommandedthatweshouldsubmit"isanexplicativeappositivefor:"surelytheGuidanceofAllãh,whichisthe(true)guidance",thecommandtosubmitistheapplicationofAllãh'sguidance.So,themeaningis:'AllãhhascommandedustosubmittoHim'andtheactivesubjectofthisverbalclause[i.e.,'Allãh']hasbeenkeptvagueinordertofacilitatetheclause'totheLordoftheworlds'thusreplacingthepronoun'Him'.Thisexplainsthereasonforthecommand:WehavebeencommandedbytherevelationtosubmittoAllãhbecauseHeistheLordoftheworldsaltogether–thereisnoothergodorgodsforalltheworldsorforsomeofthem(asbelievedbythedualists).

'Submitting'inthisverseapparentlymeanssubmittingallaffairstotheAlmightyandnotjustutteringthetwotestimoniesoffaith;andthatistheapparentmeansofHisWord:SurelythereligionwithAllãhisIslam(3:19),asmentionedearlier.

QUR’ÃN[6:72]:Andthatyoushouldkeepupprayerandbecarefulof(yourdutyto)Him;andHeitistoWhomyoushallbegathered:Thisdisplaysskilfulcoherenceofthespeechwhereinthecommand[inthepreviousverse]hasbeentakeninthesenseofthestatementandfollowsthesamecourse.Asifitissaid:'WehavebeentoldtosubmittotheLordoftheworldsandtokeepupprayerandbecarefulofHim.'

Theversehassummarizedthedetailedreligiousdutiesintheterm:"andbecarefulof(yourdutyto)Him."Ithas,however,specificallysingledout,fromall

theduties,thedailyprayersbynameinordertoemphasizeitsimportanceandhonouritsstatus;theimportancethattheNobleQur’ãnhasgiventothedailyprayerisnodoubtobvious.

His,theSublime'sWord:"andHeitistoWhomyoushallbegathered."ItisobligatorytosubmittoHimandtobecarefulofHimbecausethereturnofhumansistoHimandreckoningandcompensationisinHishands.

QUR’ÃN[6:73]:AndHeitisWhohascreatedtheheavensandtheearthwithtruth;andonthedayHesays:"Be",itis.HiswordisthetruthandHisistheKingdomonthedaywhenthetrumpetshallbeblown;theKnoweroftheunseenandtheseen;andHeistheWise,theAware:

AnumberofnamesandqualitiesofAlmightyhavebeenmentionedhereinordertoclarifyandjustifywhathasbeensaidpreviously.TheAlmightyhasmentionedthatthetrueguidancebelongstoHim;andthatwasfurtherexplainedbysubmittingtoHim,prayingtoHimandbeingcarefulofHim–thatisindeedtheentiretyofthefaith.ThenHeexplainedthereasonwhyHisguidanceisthetrueguidancethatcan-notbeignored:allwillbegatheredtoHim.HefurthergivesthefullexplanationbyHisWord:"AndHeitisWhohascreatedtheheavensandtheearth…"Thesenamesandqualitiesaresuchthatevenifoneofthoseweremissing,thestatementwouldnothavebeencomplete.

AndHisWord:"AndHeitisWhohascreatedtheheavensandtheearthwithtruth",meansthattheentirecreationisHisworkandthatHehaddoneitonbasisoftruth,notfalsehood;andiftheworkisnotbasedonfalsehood,thenitmusthaveapurposeandthereisapurposetocreation–toreturntotheAlmighty[forreckoningandcompensation].ThisisoneofthetwoargumentsthattheAlmightyhasmentionedinthesewords:AndWedidnotcreatetheheavensandtheearthandwhatisbetweentheminvain;thatistheopinionofthosewhodisbelieve…(38:27).So,creatingtheheavensandtheearthonbasisoftruthleadstothepointthatthecreationwillbegatheredtoHim[onresurrection].

AndHisWord:"andonthedayHesays:'Be',itis."Thecontextshowsthattheobjectiveofthestatement'Be'istheDayofResurrectioneventhoughitcouldbeappliedtoeveryexistingcreationastheAlmightysays:Hiscommand,whenHeintendsanything,isonlythatHesaystoit,"Be,"anditis,(36:82).So,'theday'isanadverbdenotingtimecon-nectedto'Be';andthemeaningis:ThedayHesaystotheDayofResurrection,'Be'anditwillbe.Itisalsosaidthatthe

objectiveofthestatement'Be'isthething[asinexampleof36:82],thenitcomestoexist.However,whatwehavementionedisclosertothecontext.AndHisWord:"Hiswordisthetruth"Thisisajustificationfortheprecedingsentencethatiswhyitappearsasaseparatesentence."al-Ḥaqq–thetruth",meanssomethingthatexistsintherealsenseofexistence,anexternalexistence[asopposedtoamentalexistenceinthemindonly].IfAllãh'swordisHisactionandcreation(asstatedin"andonthedayHesays,'Be',itis"),soHiswordisthetruthitself,andthereforenonecanopposeorchangeHisWord:Hesaid:"Thetruththen(it)isandthetruthdoIspeak,"(38:84).

AndHisWord:"andHisistheKingdomonthedaywhenthetrumpetshallbeblown;"ThisreferstotheDayofResurrectionasHe(s.w.t.)hassaid:(Of)thedaywhentheyshallcomeforth…(40:16).Themeaningofthephrase:"HisistheKingdomonthedayoftrumpet"–eventhoughthekingdombelongstoHimatalltimes–isitsmanifestationwhenallmeansofsupportwilldisappearandallrelationshipsandfamilytieswillbecutoff.Somesegmentofthisthemehasoccurredinpreviousdiscussionsandmorediscussionsonitandonthemeaningofthetrumpetwillcomeinitsappropriateplace,Allãhwilling.

His,theSublime'sWord:"theKnoweroftheunseenandtheseen;andHeistheWise,theAware."Itsmeaninghasoccurredinthepast;anditisanameoftheAlmightythatincorporatestheprocessofreckoningandcompensation.Similarly,thetwonames:theWise,theAware.So,Allãh,byHisknowledgeoftheseenandtheunseen,knowseverythinginsideout;neitherisitsoutwarddimensionhiddenfromHimbecauseofitsappearancenorisitsinteriorbecauseofitsbeinginside.ByHisWisdom,Heperfectlymanagestheprocessofcreation,andseparatesthenecessarycompensationasrequiredsothatHedoesnotdoinjusticeordealblindly[withthepeople].ByHisawareness,neitherasmallentityescapesHisattentionbecauseofitsminutenessoragreatentitybecauseofitsgreatness.

ThesenamesandattributesperfectlyclarifythatallthepeoplewillbegatheredtoHim;andthatHisguidanceisthetrueguidance;andthatthereligionoffitrahthatHehasorderedustofollowisthetruefaith.So,theAlmightyhascreatedtheuniverseforaspecificpurpose:itshouldreturntoHim;andwhenHewantsittoreturn,Heshallsaytoit'Be',anditwillcometoexistencebecauseHisWordisthetruththatnoonecanoppose.ItwillbeclearlymanifestonthatdaythatthekingdombelongstoHimandnothinghasanypoweronanything.Onthatday,onbasisofwisdomandawareness,Hewillseparatethosewhoobeyed

HimfromthosewhodisobeyedbecauseHeknowseveryunseenandseenreality.

Theconclusionsoftheabovediscussionareasfollows:

Firstly,themeaningof"withtruth"isthatthecreationoftheheavensandtheearthwaswithtruthinthesensethat'truth'isitsquality.ThediscussiononthemeaningthatAllãh'sactionsandstate-mentsarewithtruthjustpassedabove.So,theopinionexpressedbysomethattheversemeans'Hecreatedtheheavensandtheworldwithatrueword'isfar-fetched.["Truth"inthisverseistheattributeoftheAllãh'saction,i.e.,creation;andnotofHisword.]

Secondly,theapparentmeaningof:"andonthedayHesays,'Be',itis",basedonthecontext,referstothecommandforbringingabouttheDayofResurrectioneventhoughthecommand'Be'iscommonlyusedforcreationofallthings.

Thirdly,thepurposeofspecificallymentioningtheblowingofthetrumpet(outofthevarioussignsofresurrection)in:"onthedaywhenthetrumpetshallbeblown",istoemphasizethegeneralnatureofthegatheringthattiesinwiththeprecedingverse:andHeitistoWhomyoushallbegathered."al-hashr–thegathering"referstotheresur-rectionofthepeopleandmarshallingthemalltogetherinastateofconfusion.Thetrumpetisnormallyblowntogatherthesoldiersofabarrackforanimportantmatter;similarly,thetrumpetwillbeblown(i.e.,thesecondtrumpetontheDayofResurrection)inordertogatherthepeopleattheplaceofassemblyforjudgement.Sothisdaynosoulshallbedealtwithunjustlyintheleast;andyoushallnotberewardedaughtbutwhichyoudid,(36:54).

Theterm'day'hasoccurredtwiceinthisversebutindifferentmeanings:thefirstinstanceisinformofanadverbdenotinggeneraltimesuchasthetimefortheResurrectionDay,aswewouldsay:'thedaywhenAllãhcreatedthemovement'and'themomentwhenAllãhcreatedthedaysandthenights'.Here'theday'ispartofthemove-ment,dependingonit,and'themoment'isthedayandthenight.ThesecondinstanceisinthemeaningoftheDayofResurrectionitself.

TRADITIONS

`1.as-Suyūṭī,inad-Durru'l-manthur,undertheverse:Heseparatesthetruth…[6:57]saysthatad-Dãrquṭnī,inal-Ifrãd,andIbnMarduwayhhavequotedfromUbayibnKa‘bwhosaid:"TheHolyProphet(s.a.‘a.-w.a.)reciteditforapersonasص يق –yaqudhu:HeseparatesthetruthandHeisthebestofseparators(betweentruthandfalsehood)."[Thatis,asithasoccurredinthecommonrecitationoftheQur’ãn.]

2.Healsoquotedundertheverse:AndwithHimarethekeysoftheunseen–noneknowsthembutHe…[6:59],thatAḥmad,al-Bukhãrī,ḤashīshibnAṣraminal-Istiqãmah;IbnAbīḤãtim,Abu'sh-ShaykhandIbnMarduwayhhavenarratedfromIbn‘UmarthattheMessengerofAllãh(s.a.‘a.w.a.)said:"Thekeysoftheunseenarefive,noneknowsthembutAllãh:nooneknowswhatwillhappentomorrowexceptAllãh;nooneknowswhenthewombswillletgotheirburdenexceptAllãh;nooneknowswhentherainwillcomeexceptAllãh;nosoulknowsinwhatlandwillitdieexceptAllãh;andnooneknowswhentheHour[ofDoom]willcomeexcepttheAlmightyAllãh."(ad-Durru'l-manthur)

Theauthorsays:Ifthisnarrationisauthentic,itshouldnotbeconsideredascontrarytothegeneralimportoftheversesincenumbersarenottobetakenliterally.Alltheexamplesmentionedinthenarrationcanbesummarizedinonecategoryoffutureevents;andthereareotherapplicationsoftheunseenotherthanthesefiveasprovenintheverseitself.

3.as-Suyūṭīalsosaysthatal-Khaṭībhasquotedinhisat-TãrikhanarrationfromIbn‘Umar,throughaweakchain[ofnarrators]thattheMessengerofAllãh(s.a.‘a.w.a.)said:"Thereisnotagrainonthefaceoftheearthorafruitonthetreesbutonitiswritten:'InthenameofAllãh,theCompassionate,theMerciful;thisisthesustenanceofso-and-so.'AndthatisthemeaningoftheSublime'sWord:andtherefallsnotaleafbutHeknowsit,noragraininthedarknessoftheearth,oranythinggreenordrybut(itisall)inaclearbook."(ad-Durru'l-manthur)

Theauthorsays:Besidestheweaknessinitschainofnarrators,thecontentofthisnarrationdoesnotproperlyfittheverse.

4.al-‘Ayyãshīinhisat-TafsirnarratesfromAbu'r-Rabī‘ash-Shãmīwhosaid:"IaskedAbū‘Abdillãh[aṣ-Ṣãdiq](‘a.s.)abouttheWordofAllãh:andtherefallsnotaleafbutHeknowsit,noragraininthedarknessoftheearth,oranythinggreenordrybut(itisall)inaclearbook."He[‘a.s.]said:"Theleafreferstothemiscarriage,thegrainreferstoachild,thedarknessoftheearthreferstothewombs,andgreenreferstothechildwhowillbebornwhiledryreferstothemiscarried[foetus].Andallofthatisinaclearbook."

Theauthorsays:Thishasalsobeennarratedbyal-Kulaynīandaṣ-ṢadūqfromAbu'r-Rabī‘,andbyal-Qummīwithoutasanad.Thisnarrationdoesnotfitwiththeapparentmeaningoftheverse.23Thereisasimilarnarrationquotedbyal-‘Ayyãshīfromal-ḤusaynibnSa‘īdfromAbu'l-Ḥasan(‘a.s.).

5.aṭ-ṬabrisīinMajma‘u'l-bayãn[underverse6:65]says:"TheverseSay:'HehasthepowerthatHeshouldsendonyouachastisementfromaboveyou…'meansthetyrantrulers;and:'…orfrombeneathyourfeet…'meanstheevilslavesandonewhohasnogoodnessinhim.ThishasbeennarratedfromAbu‘Abdillãh[aṣ-Ṣãdiq](‘a.s.)."Thenhesaid:"Asfortheverse:…orthatHeshouldthrowyouintoconfusion,(makingyou)ofdifferentparties…,ithasbeensaid

__________________________________________________23Nonetheless,thisnarrationcaneasilyqualifyastheesotericinterpretationoftheverse.(tr.)

thatitmeanstoputoneagainsttheotherbyplacingenmityandprejudiceamongthem;andthishasbeennarratedfromAbū‘Abdillãh[aṣ-Ṣãdiq](‘a.s.)."Thenhesaid:"Asforstatement:…andmakesomeofyoutastethefightingofothers,ithasbeensaidthatitreferstobadneighbours;andthathasbeennarratedfromaṣ-Ṣãdiq(‘a.s.)aswell."

6.al-Qummīinhisat-Tafsir[undertheverse6:65]says:"Theverse:…Heshouldsendonyouachastisementfromaboveyou…,meansthetyrantruler;and:…orfrombeneathyourfeet…,meansthelowclassandthoseinwhomthereisnogoodness;and:…orthatHeshouldthrowyouintoconfusion,(makingyou)ofdifferentparties…,referstotribalprejudice;and:…andmakesomeofyoutastethefightingofothers,referstobadneighbours."

7.al-Qummīsays:"InthenarrationofAbu'l-JãrūdwhoquotesAbūJa‘far[al-Bãqir](‘a.s.)sayingabouttheHisWord:'HehasthepowerthatHeshouldsendonyouachastisementfromaboveyou,meansthesmokeandskyfromtheheaven;and:orfrombeneathyourfeet,meansthesinkingoftheground;and:orthatHeshouldthrowyouintoconfusion,(makingyou)ofdifferentparties;referstodifferenceinreligionandmutualaccusationamongtheMuslims;and:andmakesomeofyoutastethefightingofothers,referstosomeofyoukillingtheothers.Allthisisrelatedtothepeopleoftheqiblah(theMuslimummah)asAllãhsays:SeehowrepeatedlyWedisplaythesignsthattheymayunderstand.'"(at-Tafsir)

8.Also,inad-Durru'l-manthur‘Abdu'r-Razzãq,‘AbdibnḤamīd,al-Bukhãrī,at-Tirmidhī,an-Nasã’ī,Nu‘aymibnḤammãdinal-Fitan,IbnJarīr,Ibnu'l-Mundhir,IbnAbīḤãtim,IbnḤibbãn,Abu'sh-Shaykh,IbnMarduwayhandal-Bayhaqīinal-Asmã’wa's-sifãtnarratedfromJãbiribn‘Abdillãhwhosaid:"Whenthisverse:HehasthepowerthatHeshouldsendonyouachastisementfromaboveyou,wasrevealed,theMessengerofAllãh(s.a.‘a.w.a.)said:'ItakerefugebyThyHonour!'…orfrombeneathyourfeet,he(s.a.‘a.w.a.)said:'ItakerefugebyThyHonour!'…orthatHeshouldthrowyouintoconfusion,(makingyou)ofdifferentparties;andmakesomeofyoutastethefightingofothers.He(s.a.‘a.w.a.)said:'Thisislighter'or'easier.'"(as-Suyūtī)

Theauthorsays:Also,similartothis(hadith)hasbeenquotedbyIbnMarduwayhfromJãbir.

9.as-SuyūṭīsaysthatAḥmad,Tirmidhī,Ḥassanah,Nu‘aymibnḤammãdinal-Fitan,IbnAbīḤãtimandIbnMarduwayhhavequotedfromSa‘dibnAbīWaqqãṣastatementfromtheHolyProphet(s.a.‘a.-w.a.)aboutthisverse:Say:"HehasthepowerthatHeshouldsendonyouachastisementfromaboveyouorfrombeneathyourfeet,"TheHolyProphet(s.a.‘a.w.a.)said:"Thisissurelygoingtohappen,anditsinterpretationhasyettocome."(ad-Durru'l-manthur)

Theauthorsays:TherearemanynarrationsfromtheSunnīsourcesaswellasfromtheShī‘īsourcesfromtheImãmsofAhlu'l-Bayt(‘a.s.)whichsaythatthepunishmentthatAllãhhasthreatenedfromabovethemandfrombeneaththeirfeetreferstothecryfromtheheavenandthesinkingofthelandthatwillhappentothisummah.Asforthrowingthemintoconfusion,dividingthemingroupsandmakingthemtastetheatrocitiesofoneanother,thesehavealreadyoccurred.

10.as-Suyūṭīinad-Durru'l-manthurandIbnKathīrinhisat-Tafsirhavenarratedmanyreportsshowingthatwhentheverse:Say:"HehasthepowerthatHeshouldsendonyouachastisementfromaboveyouorfrombeneathyourfeet,orthatHeshouldthrowyouintoconfusion,(makingyou)ofdifferentparties;andmakesomeofyoutastethefightingofothers."SeehowrepeatedlyWedisplaythesignsthattheymayunderstand;wasrevealed,theHolyProphet(s.a.‘a.w.a.)soughtrefugewithhisLordandprayedthatHewouldnotpunishhisummahwithavarietyofpunishments.HisLordrespondedpositivelyincaseofsomepunishmentsbutnotincaseofotherpunishments:throwingthemintoconfusionandtherebydividingthemintogroups,andmakingthemtastethefightingofoneanother.

Theauthorsays:Thesenarrations,inspiteoftheirnumbersandamixtureofstrongandweakchainsofnarrators,areallfeeblebecausetheygoagainsttheapparentmeaningoftheverse.Indeedthetwoversesfollowingtheverseunderdiscussion:Andyourpeoplecallitalieanditistheverytruth.Say:"Iamnotplacedinchargeofyou.Foreveryprophecyisaterm,andyouwillcometoknow(it),"[6:66-67]areexplicitwarningaboutoccurrence[ofthechastisement];moreover,theseversesfromsurahof"al-An‘ãm"wererevealedalltogetherandAllãh,theSublime,commandedHisProphet(s.a.‘a.w.a.)toconveythemtohisummah.Iftherehadbeenanychangeinformofliftingthechastisement,thenitwasimperativetoseethatinHisrevelation,thatcannotbeaffectedbyfalsehoodfromanydirection;andwedon'tseeanytraceofsuchachange,insteadwhatweseeiscontrarytothatasseeninthediscussionabovethatmanyversesfromtheHolyQur’ãnsupporttheseversesintheirmessagesuchastheonesinthesurahsof:"Yunus","Rum",etc.Furthermore,thesenarrationscontradictmanyothernarrationsfromboththeSunnīandShī‘īsourcesdemonstratingtheoccurrenceofthechastisementontheummahinfuture.

Inadditiontothis,thesenarrations[quotedbyas-SuyūṭīandIbnKathīr],inspiteoftheirnumbersandagreementthattheHolyProphet(s.a.‘a.w.a.)prayedafterrevelationofverse:Say:"HehasthepowerthatHeshouldsendonyouachastisement…",theyarenotunitedinthenumberof[itemsintheprayer]:somesaythattherewerethreewhileotherssaythattherewerefour;noraretheyunitedinthenumberofcasesthatAllãhacceptedforhim:somesayonewhileotherssaytwo.Theyalsodisagreeinthecategoryoftheitems:somesaythatitwasapleaaboutprotectionfromstonesrainingfromthesky,sinkingintothe

earth,beingdividedintogroupsandfightingagainstoneanotherwhilesomesaythatitwasforprotectionagainstdrowningintothesea,droughtandinfightingamongtheummah.Still,otherssayitwasforprotectionagainstwide-spreaddrought,beingoverpoweredbyaforeignenemyandinfightingamongtheMuslims.InsomeitsaysthatthesubjectsoftheprayerwasthattheummahwouldnotuniteonmisguidanceandthataforeignenemywouldnotoverpowerthemandthatHewouldnotdestroythembydroughtandprotectthemfromdivisionandinfighting.StillothernarrationssaythatthepleawasfornotbeingoverpoweredbyothersandthatHewouldnotdestroythembydrowningandwouldnotmakethemfightoneanother.Insomenarrations,itsaysthatthepleawasthatAllãhwouldnotdestroytheummahbymeansofchastisementusedtodestroythepreviousnations;Hewouldnotimposeothersoverthem,wouldnotmakethemdividedandnotmakethemfightoneanother.Somenarrationssaythathe[s.a.‘a.w.a.]pleadedthattheummahbeprotectedfromthechastisementfromtheiraboveandfrombeneaththeirfeetandfrombeingdividedandfrominfighting.

Finally,manyofthesenarrationssaythattheHolyProphet(s.a.‘a.w.a.)prayedwhilehewasinḤurrahofBanūMu‘ãwiyah,avillagefromthevillagesoftheAnṣãr,inthenorthernpartofMedina.Thismeansthattheprayerwasmadeafterthehijrahwhileweknowthatsurahof"al-An‘ãm"isachapterthatwasrevealedinMecca,alltogether,beforethehijrah!Andtherearemanyotherdifferencesinthenarrationswhichareobviousforanyonewholooksintothem.Ifitisnecessaryformetotakesomethingfromthesenarrations,thenIwillchoosewhatwasnarratedby

‘Abdu'r-Razzãq,‘AbdibnḤamīd,IbnJarīr,Ibnu'l-MundhirandIbnMarduwayhfromShadãdibnAwswhohasnarratedamarfu‘hadithfromtheHolyProphet(s.a.‘a.w.a.)whosaid:"VerilyAllãhcontractedtheearthformeuntilIwasabletoseeitseastsaswellasitswests,and[Icametorealizethat]myummahwillreachtotheareasthathadbeencontractedforme;andthatIwasgiftedwithtwotreasures:'red'and'white'.IprayedtomyLordnottodestroymypeoplebyageneraldrought,orconfusetheminsects,ormakethemtastetheviolenceofoneanother.He[s.w.t.]said:'OMuḥammad,onceIdecreesomething,itcannotbechangedandI,hereby,grantyou,foryourummah,thatIwillnotdestroythembyageneraldroughtandIwillnotimposeonthemanenemybesidesthemtodestroythemuntiltheydestroyandkilloneanotherandtakeoneanotherasprisoners.'TheHolyProphet(s.a.‘a.w.a.)said:'Ifearformyummahthemisguidingleaders;whentheswordisunleashedinmyummah

[againstoneanother],itwillnotberelievedfromthemuntiltheDayofResurrection.'"

Thisnarrationanditscontentarefreefrommostoftheobjectionsraisedabove,andthereisnoindicationthatthisprayerwasaftertherevelationoftheverse[underdiscussion].Itshould,however,betakeninthemeaningofthetotaldestructionandwidespreaddroughtthatwouldobliteratetheummah;otherwise,thedroughts,disastersandbloodshedsthattheummahhasfacedinwarsimposedbytheMongols,theCrusadersand[theChristians]inSpainandotherplacescannotbedenied.ItshouldalsobesaidthatthisprayerandpleawasintheearlydaysofIslambeforethissurahwasrevealed.TheHolyProphet(s.a.‘a.w.a.),afterall,iswell-awareofthestatusofhisLordandisonahighstatushimselftoaskhisLordtochangeHisdecreeafterhavingreceivedtheseversesandbeingorderedtoconveythemandtowarnhisummahaboutit.

Afterlengthydiscussion,theversesoftheNobleQur’ãnprovethatitisengulfedbythetruth;andthetruthisthatthisreligionofIslamistostaytilltheDayofResurrectionandthattheummahwillnotbetotallyannihilated,andthemeansbywhichAllãhhastestedthepastnationswillbeusedtotestthisummahalsoinacompletelyidenticalmannerwithoutanydifferenceandfailure.NumerousnarrationsfromtheHolyProphetandtheImãmsofAhlul'l-Bayt(‘a.s.),thatareauthenticandclear,confirmthistruth.

11.as-Suyūṭīsays:"Inhisan-Nãsikh,an-NaḥḥãshasquotedIbn‘Abbãsregardingtheverse:Say:'Iamnotplacedinchargeofyou;'[6:66],hesaid:'Thisversehasabrogatedtheverse:thenslaytheidolaterswhereveryoufindthem,[9:5].'"

Theauthorsays:Fromourpreviousdiscussion,itisclearthatthestatementSay:"Iamnotplacedinchargeofyou;"isanintroductorycontextforthewarningwhichoccursinthenextverse:Foreveryprophecyisaterm,andyouwillcometoknow(it),[6:67].Astate-mentsuchasthiscannotbeabrogated[sinceitisnotacommand,butaprediction].

12.Inthediscussiononverse:AndwhenyouseethosewhoengageinvaindiscoursesaboutOursigns…[6:68],al-Qummīquotes‘Abdu'l-A‘lã’ibnA‘yanthroughhischainofnarratorsthattheMessengerofAllãh(s.a.‘a.w.a.)said:"WhoeverbelievesinAllãhandtheLastDay,heshouldnotsitinagatheringwhereinanImãmisbeinginsultedoraMuslimisbeingslanderedbecauseverily

AllãhsaysinHisBookthat:AndwhenyouseethosewhoengageinvaindiscoursesaboutOursigns,withdrawfromthemuntiltheyenterintosomeotherdiscourse,andiftheSatancausesyoutoforget,thendonotsitafterrecollectionwiththeunjustpeople."(at-Tafsir)

13.as-Suyūṭīquotesfrom‘AbdibnḤamīd,IbnJarīrandAbūNu‘ayminhisal-HilyahfromAbūJa‘far[al-Bãqir]whosaid:"DonotsitwiththeargumentativepeoplesincetheyaretheoneswhonegativelyengageinAllãh'sverses."(ad-Durru'l-manthur)

14.as-Suyūṭīquotesfrom‘AbdibnḤamīdandIbnMundhirfromMuḥammadibn‘Alī[al-Bãqir]whosaid:"VerilythedissentersarethosewhonegativelyengageinAllãh'sverses."(ad-Durru'l-manthur)

15.al-‘AyyãshīquotesfromRub‘īibn‘AbdillãhfromsomeonewhomhementionedfromAbūJa‘far[al-Bãqir](‘a.s.)abouttheWordofAllãh:AndwhenyouseethosewhoengageinvaindiscoursesaboutOursigns…He[‘a.s.]said:"[EngaginginvaindiscoursesaboutOursigns,means]todisputeaboutAllãhandtoargueabouttheQur’ãn."Andabout:withdrawfromthemuntiltheyenterintosomeotherdiscourse,he[‘a.s.]said:"Thestory-teller."(at-Tafsir)

Theauthorsays:Asyoucansee,thesenarrationsarebroaderthanthecontentoftheverse,andit'sactuallyapplyingthecriteriononsimilarexamples.

16.aṭ-ṬabrisīquotesAbūJa‘far[al-Bãqir](‘a.s.)whosaid:"Whentheverse:thendonotsitafterrecollectionwiththeunjustpeople,wassentdown,theMuslimssaid:'Whatshouldwedo?WheneverthepolytheistswouldridiculetheQur’ãn,weusedtogetupandleavethem;westoppedenteringtheSacredMosqueanddoingthecircumambulationoftheSacredHouse.'So,Allãhrevealed:Andnothingofthereckoningoftheir(deeds)shallbeuponthosewhoguard(againstevil),but(theirs)isonlytoremind,haplytheymayguard;[6:69],commandingthemtocounselthemasmuchastheycould."(Majma‘u'l-bayãn)

Theauthorsays:Asyoucansee,thisnarrationhastakentheword'reminding'asageneralpassiveparticleandhasrelatedthepronounsin'haplytheymayguard'tothepolytheiststhusimplyingthefollowingmeaning:'butremindthemthereminder,haplytheymayguardthemselves.'Aproblemstillexistssincethesurahwasrevealedaltogetherwhilethenarrationtalksofaspecificincidentregardingthisverse.

17.as-SuyūṭīnarratesfromIbnJarīr,Ibnu'l-MundhirandAbu'sh-ShaykhfromIbnJarījwhosaidthatthepolytheistsusedtositwiththeHolyProphet(s.a.‘a.w.a.)wishingtolistenfromhim.Butoncetheyhadheard[theverses],theyusedtoridiculethem.Therefore,theverse:AndwhenyouseethosewhoengageinvaindiscoursesaboutOursigns,withdrawfromthem…,wasrevealed.Hesaid:"Whenevertheyusedtoridicule,hewouldstandupandgoaway.Someofthemrealizedthisandsaid:'Don'tridiculesincehegoesaway.'Thisisreflectedinthewords:haplytheymayguardagainstnegativelyengagingintheQur’ãnicversesandhewouldconsequentlystandup.Thentheverse:Andnothingofthereckoningoftheir(deeds)shallbeuponthosewhoguard(againstevil),'wasrevealedsothatyouwouldsitwiththembutyoushouldn'tsit.ThenthisversewasabrogatedinMedinabytheverse:AndindeedHehasrevealedtoyouintheBookthatwhenyouhearAllãh'scommunicationsdisbelievedinandmockedat,donotsitwiththemuntiltheyenterintosomeotherdiscourse.Surelythenyouwouldbelikethem[4:140].Thisverseabrogatedtheverse6:69."(ad-Durru'l-manthur)

Theauthorsays:Iftheverse:andindeedHehasrevealedtoyou…[4:140]whichisidenticalinmeaningto:whenyouseethosewhoengageinvaindiscourses,abrogatestheverse:andnothingofthereckoningoftheir(deeds)shallbeuponthosewhoguard(againstevil),thentheverse:andnothingofthereckoningoftheir(deeds)shallbeuponthosewhoguard(againstevil),abrogatestheverse:whenyouseethosewhoengageinvaindiscourses.Thisisnotcompatiblewiththefactthatthissurahwasrevealedaltogether.

Moreover,themeaningsofthethreeverses[6:68;6:69;4:140]donothaveanyconflictsothatthesecondcouldabrogatethefirstandthenbeabrogatedbythethirdone.Thisisobvious.

18.Similartothisnarrationisanotheronewhichas-Suyūṭīquotesfroman-Naḥḥãsinhisan-NãsikhfromIbn‘Abbãsaboutverse:Andnothingofthereckoningoftheir(deeds)shallbeuponthosewhoguard(againstevil),whosaid:"ThisisaMeccanversethatwasabrogatedinMedinabytheverse:AndindeedHehasrevealedtoyouintheBookthatwhenyouhearAllãh'scommunicationsdisbelievedinand…[4:140],(ad-Durru'l-manthur)

19.SayyidHãshim,undertheverse:HiswordisthetruthandHisistheKingdom…,quotesfromIbnBãbawayh,throughhischainofnarrators,from

Tha‘labahibnMaymūnfromhiscompanionsfromAbū‘Abdillãh[aṣ-Ṣãdiq](‘a.s.)abouttheWordofAllãh:theKnoweroftheunseenandtheseen,thathe[‘a.s.]said:"TheKnowerof'theunseen'meansofwhatisnotyetexisting,and'theseen'meanswhatisalreadyexisting."(Tafsiru'l-burhãn)

Theauthorsays:Thishadithmentionsthemostknownexamplesoftheunseenandtheseeninourworld.Inthepreviousdiscussionundertheverseandinotherplaces,itwasmentionedthatthereareotherexamplesoftheunseenalso.

TRANSLATIONOFTHEVERSES74–83And(remember)whenlbrãhīmsaidtohissire,Azar:"Doyoutakeidolsforgods?SurelyIseeyouandyourpeopleinmanifesterror;"(74).AndthusdidWeshowIbrãhīmtheKingdomoftheheavensandtheearthandsothathe

mightbeofthosewhoaresure(75).Sowhenthenightover-shadowedhim,hesawastar;hesaid:"IsthismyLord?"Sowhenitset,hesaid:"Idonotlovethesettingones(76).Thenwhenhesawthemoonrising,hesaid:"IsthismyLord?"Sowhenitset,hesaid:"IfmyLordhadnotguidedme,Ishould

certainlybeoftheerringpeople,"(77).Thenwhenhesawthesunrising,hesaid:"IsthismyLord?Thisisthegreatest."Sowhenitset,hesaid:"Omy

people!SurelyIamclearofwhatyousetup(withAllãh),(78)."SurelyIhaveturnedmyface,beingupright,whollytoHimWhooriginatedtheheavensandtheearth,andIamnotofthepolytheists(79).AndhispeopledisputedwithhimHesaid:"DoyoudisputewithmerespectingAllãh?AndHehasguidedmeindeed;andIdonotfearinanywaythosethatyousetupwithHim,unlessmyLordpleases;MyLordcomprehendsallthingsinHisknowledge;willyounotthenmind?(80).AndhowshouldIfearwhatyouhavesetup(withHim),whileyoudonotfearthatyouhavesetupwithAllãhthatforwhichHehasnotsentdowntoyouanyauthority;whichthenofthetwopartiesissurerofsecurity,ifyouknow?(81).Thosewhobelieveanddonotmixuptheirfaithwithiniquity,thosearetheywhoshallhavethesecurityandtheyarethosewhogoaright,"(82).AndthiswasOurargumentwhichwegavetoIbrãhīmagainsthispeople;WeexaltindignitywhomWeplease;surelyyourLordis

Wise,Knowing,(83).

COMMENTARY

ThesearetenversesinwhichtheAlmightyAllãhmentionstheargumentsthatHehadgrantedtothegreatProphetIbrãhīm(‘a.s.)againstpolytheiststherebyguidinghimtowardsHisUnityandpureconceptofDivinity.ThenHementionstheguidancethatHeprovidedtoHisprophetsbypurifyingtheirnaturefrompolytheism;amongthemHehasnamedNūḥ(‘a.s.),whowasbeforeIbrãhīm(‘a.s.),andsixteenprophetsfromthedescendantsofNūḥ(‘a.s.).

Inreality,theseversesareelucidationforaperfectexampleoflivingbythereligionofnature(fitrah)andstandingupforspreadingthebeliefofmonotheismandpurifyingtheconceptofdivinityfrompolytheismandidolatry;thatisthefaithforwhichIbrãhīmstoodupanddefendedagainstidolatrywhenthewholeworldwasseeminglyengulfedbyitandhadforgottenthepathofmonotheismthatNuḥ(‘a.s.)andtheprophetsfromamonghisdescendantshadintroducedtothehumansociety.Theseverses–consistingofargumentsandguidancetowardsthereligionofnature(fitrah)–arelikefurtherreflectionupontheargumentsthatpassedearlierinthischapterthatAlmightyAllãhhastaughttoHisProphet(s.a.‘a.w.a.)byHisWordlike"Saythis"and"Saythat".Theword"Say"hasoccurredinthisnoblechapterfortytimes,abouttwentytimesbeforetheseverses.Itseemsasifitsaid:inwhatyousaytoyourpeopleandpresenttothemtheargumentsofmonotheismandrejectionofpolytheismthatWehavetaughtyou,rememberwhatIbrãhīmsaidtohisfatherandhispeopleofwhatWehadgiventohimofOurargumentsagainsthispeoplebasedonwhatWeshowedhimoftheKingdomoftheheavensandtheearth.IbrãhīmusedtoargueagainstthemonbasisofDivineblessingsofknowledge,wisdomanddemonstrationofHisKingdombasedonconvictionandnotonfabricatedideafoundedonimaginationandconcoctionthatisrejectedbythevoiceofthepurenature.

IfweponderonthetoneofIbrãhīm(‘a.s.)inwhatAllãh,theSublimehasquotedofhimintheseverseswithmindsthatarefreeofthedetailsseeninthe

narrationsandhistorywiththeirobviouscontradictions,andthatareuntaintedbydisputesputforthbythecommentatorsoftheQur’ãnwhohavecontaminatedtheirexegeseswiththenarrations,historicaltales,storesfromtheOldTestamentandothermaterialsthatbecomepopularfromIsrã’īliyãt.Inshort,suchareflectionwillclearlyshowthatIbrãhīm'stoneintheseverseswasaspeechemanatingfromapuremind,voidofthevarietyofideasandimaginations,putinformofwordsbyhispurenaturewhichwasinitsinitialstagesofintellectionandreflectionandhadsubtletyofconsciousnessandfeelings.

AnunbiasedobserverwhoreflectsontheseverseswillnotdoubtthatIbrãhīm'sstatementwithhispeoplewasclosesttothespeechofaprimitiveandsimplehumanbeingwholivedinanundergroundtunneloracaveinthemountain;whodidnotassociatewithpeopleexceptforobtainingthenecessaryfoodandclothing;whohadnotsurveyedtheskywithitsstarsandcelestialbodiesortherisingofthesunandthemoon;whohadnotstayedinahighlypopulatedsocietywithitsvastcities,divergenceofideas,differencesofgoalsandobjectives,andvarietiesofitsreligionsandsects.Thenbychancehehappenedtoentertheorganizedsocietiesandobservedunusualissuesunfamiliartohimsuchasthecelestialbodies,vastlandmass,groupsofpeoplebusyintheirjobsstrugglingtoobtaintheirgoalsandobjectiveswithoutbeingdistractedbyanyonewhethermovingorstanding,workeroremployer,servantormaster,superiororsubordinate,leaderorfollower,busyinworkordevotedlyworshipingAllãh.

Whateverhesawbewilderedhim,whateverheobservedover-whelmedhim,andsohestartedaskinghisassociatesabouteverythingthathesaw,andwhateverdrewhisattentionthatsurprisedhimjustlikeachildwhoobservesthevastnessoftheskywithitsshinningsunandmoon,aswellasthenecklaceofbrightstars,andaskshismother:'WhatarethesethingsthatIseethatfillsmewithdelightandamaze-ment?Whohasdecoratedtheminthesky?Whohasilluminatedthem?Whohasmadethem?'

We,ofcourse,don'tdoubtthattheinitialquestionsthatthispersonasksabouttherealityofthingsthatheobservesandthatsurprisehimareclosertohisstateoflonelinessandisolationfromthesociety;andthatheisaskingaboutthepurposesandgoalsoftheseentitiesthatcannotbeansweredthroughthesenses

only.Ahumanbeingseeksanswersregardingtheunknownbasedonwhateverinitialinformationthathepossesses;hedoesnotdiscovertheanswerregardingtheunknownbutbymeansoftheinformationthathealreadypossesses.Thisisanobviousmatterseeninsimple-mindedpeoplesuchaschildrenandBedouinswhentheycomefacetofacewiththingsthattheyhadnotknownorseenbefore,sotheystartinquiringaboutwhattheyknowbrieflyandaskingaboutitsreality,itsoriginsanditsgoals.

Thepersoninconsiderationhereisthepersonofpurenaturewhohadengagedinonlysimplemeansofsurvivalandthereforehismindwasnotoccupiedthewaythemindofacitydwellingpersonwouldbeoccupiedwhoissurroundedbyavarietyandcountlessnaturalactivitieswhichdoesnotrelievehimevenforamoment.Thethoughtsandmindofthepersoninconsiderationareuntainted,andnowheissurroundedwiththecelestialandearthlyincidentswhosenaturalcausesareunknowntohim.Hismind,therefore,ismorereceptiveinreaching[directly]tothecausethatissuperiortothenaturalcauses–aconclusiontowhichacitydwellingpersonreachesaftercompletingthesurveyofthenaturalcausesfortheincidents,thatalsoifhehasthetime!Consequently,itwasfasterforthemindofthepersoninconsiderationtoreachtothesupremecausewhenhesawthecity-dwellersbusyinadheringandworshippingHim.

Aproofforwhatwehavementionedabovecanbefoundinwhatweobserve:adherencetoreligiousritualsanddiscussionaboutmetaphysicsismoreprevalentandmoreimportantinAsiathancomparedtoEurope;andinvillagesandsmalltownsithasmoreprestigethancomparedtobiggercities,andonsamebasisbetweenthebiggercitiesandmegacities.Thisissobecausethemorethesocietyexpands,itsbasicneedsincreaseanditsactivitiesmultiplymanifoldswhichleavesnoopportunityforapersontoeasilygetintouchwithhisspiritualityandfocusontheissueoftheoriginandtheend.

Inshort,whenwesurveythestoryofIbrãhīm(‘a.s.)mentionedintheseversesandsimilaronesinversesofchapters"Maryam",al-"Anbiyã’","aṣ-Ṣãffãt",etc.Wefindhissituationinhisargumentswithhissireandhispeopletobesimilartothesituationofasimplepersonwhomwefindaskingabouttheidolsanddisputingwiththepeopleaboutthem,andtalkingaboutthestars,themoonand

thesun–askingquestionslikeonewhowasnotfamiliarwithwhatthepeopleweredoing,especiallywhenitcametohisownpeoplewhowereworship-pingidols.Hesaystohissireandhispeople:Whenhesaidtohisfatherandhispeople:"Whataretheseimagestowhoseworshipyoucleave?"(21:52);Whenhesaidtohisfatherandhispeople:"Whatdoyouworship?"Theysaid:"Weworshipidols,soweshallbetheirvotaries."Hesaid:"Dotheyhearyouwhenyoucall?Ordotheyprofityouorcauseyouharm?"Theysaid:"Nay,wefoundourfathersdoingso."(26:70-74)

Thisisthestatementofapersonwhohadneitherseenanidolnorobservedanidolaterworshippinganidoleventhoughhewasinthecradleofidolatry,BabylonofChaldea,andlivedamongthemforatime.SowasIbrãhīm'sexpression,'Whataretheseimages?',awayofbelittlingtheidolsandanindicationthathedoesnotaccordthemthesameplaceaccordedtothembythepeople,andthathedoesnotseeanysacrednessandvirtueinthem?ItseemsasifhedoesnotknowthemthewayPharaohtalkedtoMoses(‘a.s.)whenhesaid:"AndwhatistheLordoftheworlds?"(26:23);orthewaythepolytheistsofMeccantalkedtotheProphet(ṣ.a.‘a.w.a.)astheAlmightyAllãhhasquoted:Andwhenthosewhodisbelieveseeyou,theydonottakeyoubutforonetobescoffedat:"Isthishewhospeaksofyourgods?"AndtheyaredeniersatthementionoftheBeneficentGod,(21:36).

Itseemsfar-fetchedtothinkinthatwaysinceIbrãhīm(‘a.s.)usednothingbutthebestofmannersinhisspeechtohisfatherÃzar.Evenwhenhisfathershunnedhimandthreatenedhimwithstoning,Ibrãhīm[‘a.s.]saidtohim:"Peacebeonyou,IwillpraytomyLordtoforgiveyou;surelyHeiseverAffectionatetome."(19:47)

Itisfar-fetchedtobelievethatinthefirstdiscussionthatIbrãhīm(‘a.s.)hadwithhisfather,hewouldbelittletheloftystatusofhisgodsinabusingandinsultingtone,andthusprovokehisprejudiceandidolatroustendencies.Moreover,Allãh,theGlorified,hadforbiddeninthisreligion,thepurereligionofIbrãhīm,toabusethegodsofthepolytheists,sothatitdoesnotprovokethemtorespondtotheMuslimsinkind.TheAlmightysays:AnddonotabusethosewhomtheycalluponbesidesAllãh,lestexceedingthelimitstheyshouldabuseAllãḥoutof

ignorance,(6:108).

Afterhavingarguedwithhisfather,Ãzar,andhispeopleabouttheidols,Ibrãhīm(‘a.s.)focuseshisattentionontheirlords:thestar,thesunandthemoon.Whenhesawthestar,hesaid:"ThisismyLord;"thenhesawthemoonrising,hesaid:"ThisismyLord;"butthenhesawthesunrising,hesaid:"ThisismyLord,thisisbigger."Theseexpressionsalsoreflectthesituationofapersonwhohadneitherseenthestarnorthemoonandthesun.Hisclearestformofargumentiswhenhesaidaboutthesun:"ThisismyLord,thisisbigger."Thisseemstobethestatementofsomeonewhodidnotknowanythingaboutthesunorthemoonorthestarotherthanthefactthathesawthepeoplehumblingthemselvestowardsthem,worshippingthemandgivingofferingsforthemasthehistoryoftheBabyloniansshows.

Itisjustlikeasituationwhenyouobserveablurredhumanshapeanddonotknowwhetheritisamanorawoman,youwouldask:

Whoisthis?"Youwillthenbetold:"Thisisso-and-sowomanorso-and-soman."Andwhenyouobserveablurredshapeandyoucan-notdiscernwhetheritisahumanorananimaloratree,youwouldask:" اذ Youthat?"isWhatماهwillthenbetold:"ThisisZaydorthisisso-and-sowomanoritisshapeofsuch-and-suchitem."Inthesesituations,youbeingignorantoftherealitywillaskabouttheidentityoftheshapewhetheritisofanintelligenthumanorananimalorwhetheritisamaleorafemalebasedonwhatyoucandiscernfromthevagueshape.Butthepersongivingtheanswer,sinceheisawareofthereality,willrespondaccordingtothereality.

TheappearanceofIbrãhīm'sstatementthat:"ThismyLord"and"ThisismyLord,thisisbigger",showthathedidnotknowmuchaboutthesunotherthanthefactthatitrises;andthatitisbiggerthanthemoonandthestar;andthatpeoplerefertoitforworshipandrituals.Referringtothiskindof[partial]knowledgebytheexpression"this– اذ doubtnois"[formmasculineinhadhã]هappropriate.Buttherealitythatthesunwasthecelestialbodythatmanagestheworldbyitslightandfacilitatesthenightandthelightbyitsmovementas

discernedbyoursensesorthatthemoonorthestarriseeverynightfromtheeasternhorizonandsetintheoppositehorizoninthewest–hedidnotknowtheserealitiesascanbeseenfromhisexpressions.Ifhehadknownthis,hewouldhavesaidaboutsun:"This– هذ ,Lordmyis[formfeminineinhãdhihi]هthisisbigger",orhewouldhavesaid:"SurelysheismyLord,sheisbigger".[Note:InArabiclanguage,'sun'isafemininenoun;andsotheappropriateindicationtoitshouldbehadhihiandnothadhã.]Ibrãhīm(‘a.s.)realizedthisfinepointlateronascanbeseeninhisargumentwithNamrūd(Nimrod)whenhesaid:"SosurelyAllãhbringsthesunfromtheeast,thenbringit(you)fromthewest,"(2:258).Referringtothesunin"bringit",hedidnotsay'bihi'[beingamasculinepronoun,ratherhesaid'bihã'whichisafemininepronoun].

Similarly,whenhe[‘a.s.]saidtohisfatherandhispeopleasquotedbyAllãh:"Whatdoyouworship?"Theysaid:"Weworshipidols,soweshallbetheirvotaries."Hesaid:"Dotheyhearyouwhenyoucall?Ordotheyprofityouorcauseyouharm?"Theysaid:"Nay,wefoundourfathersdoingso;"(26:70-74).Ibrãhīmstartedbyaskingabouttheirgodsbyusingtheterm"mã–what"[whichisusedforinanimatethingsratherthan"man– نمwho"]sincehehadnoknowledgeaboutitotherthanthefactthatitisanobject.Thenwhentheymentionedtheidols(andtheydidn'tbelievethattheyhadconsciousnessandwill),theysaid:"soweshallbetheirvotaries–fa-nasallulahã"withthefemininehã.Whenheheardfromthemabouttheidols[beingconsideredasgods],thenitbecamecompellingtodescribethemwiththepowertobenefit,harmandhearinginresponsetothosewhocallthem,sonowIbrãhīm(‘a.s.)describesthemwithbeingwithintelligence.Buttheninthestoryofsmashingtheidols,theysaid:

"Certainlyyouknowthattheydonotspeak,"[21:65]inresponsetohisquestion:"…thereforeaskthem,iftheycanspeak."–Ibrãhīm(‘a.s.)strippedthemofthequalityofintelligenceandsaid:"What!DoyouthenservebesidesAllãhwhatbringsyounotanybenefitatall,nordoesitharmyou?FieonyouandonwhatyouservebesidesAllãh;what!Doyounotthenunderstand?"(21:66-67)

WecannotarbitrarilyignorethesefinepointsandsaythatwhenIbrãhīm(‘a.s.)usedthemasculineformhadhãin"ThismyLord,thisisbigger,"hewasreferringtothecelestialbody[asabodyandnotnecessarilytothesun]ortotheaforementionedentityorthatinhisSyriaclanguage,likemostnon-Arabiclanguages,feminineisnottakenintoconsideration.Thisisjustanarbitraryview.Moreover,whenhistalkwiththekingaboutthesun,hespecificallysaid:"SosurelyAllãhbringsthesunfromtheeast,thenbringit(you)fromthewest,"(2:258),[inwhichheusesthefemininepronoun'hã'].IftheQur’ãndidnotusethestyleofhisownlanguageinthiscase,thenwhydidhesay,"ThisismyLord,thisisbigger"[usingthemasculineform]?

ThesamequestionwillcomewhenIbrãhīm(‘a.s.)askedhispeopleabouttheidols:"Whatarethese( هذ .(21:52)cleave?"youworshipwhosetoimages(هAndalsoinhisprayer:"…savemeandmysonsfromworshippingidols.MyLord!Surelythey( نه )haveledmanymenastray…"(14:35-36).[Inboththesecases,femininepronounshavebeenused.]

NeitherisitacceptabletosaythatIbrãhīm(‘a.s.)usedmasculineforminthedemonstrativepronounforthesuninordertosafeguardAllãh'shonourfromtheblemishoffemininityorbecausethepredicatehastofollowthesubjectofthenominalclausewhichwasmasculine:"MyLord"[beingthesubjectclause]and"bigger"[beingthepredicate].Allthisarbitraryinterpretationshavenoprooftostandon.Thedetailswillfollowlateron.

Insummary,theseversesandothersimilarversesinwhichtheAlmightyAllãhhasdescribedtheargumentsofIbrãhīm(‘a.s.)tohisfatherandhispeopleonAllãh'sunityandnegatingpartnersfromHimarestatementsthatcontextuallyprovethathepreviouslylivedinanenvironmentawayfromthatofhisfatherandhispeopleandwasnotfamiliarwithwhatthepeopleknewasfarasdetailsofthecelestialbodiesandsocialnormsprevalentamongthemareconcerned.Andthatitwasduringhisearlyageofmaturityanddiscernmentthathelefthisisolationandjoinedhisfatherandfoundidolswithhim;soheinquiredabouttheirstatusandwhenhewasinformedaboutthem,hearguedagainsttheir

divinityandputacrossaconvincingproof.Thenhearguedwithhispeopleabouttheidolsandsilencedthem.

Thenhelookedattheirworshippingofavarietyofidolsfromthestars,themoonandthesun,andheseeminglyjoinedtheminbelievinginthemasgods,oneafteranother:hemonitoredthemcontinuouslyandwheneveroneofthemwouldset,hewouldrejectitanddenyitsdivinity;thenhewouldgotootherbodythattheyworshippeduntilthatalsowouldsetinthedayorthenightasitisnormalforthecelestialbodies.Finally,heturnedtothepuremonotheismbysaying:"SurelyIhaveturnedmyface,beingup-right,whollytoHimWhooriginatedtheheavensandtheearth,andIamnotofthepolytheists;"[6:79].Itseemsthathecompletedhisargumentsintwodaysandanightinbetweenasweshalldiscusssoon,inshã'Allãh,HighbeHeexalted.

Ibrãhīm(‘a.s.)wasawarethattheuniversehasacreatorwhobroughtforththeheavensandtheearth,andthatisAllãhalonewhohasnopartnerinthismatter.Hewasdiscussingwhetherthepeople,includinghimself,hadalordotherthanAllãh,fromHiscreationsuchasthesun,themoonetc.,whoprovideforthem,managetheiraffairsandarepartnersofAllãhinHisdecisionsorthatthereisnolordforthembuttheAlmightyAllãhalonewithnopartner?

InallthesestagesofdiscussionsthatIbrãhīmcovered,theAlmightyAllãhhelpedhimandsupportedhimbyshowinghimtheKingdomoftheheavensandtheearth,anddisposedhisnoblesoultothedirectioninwhichallthingswererelatedtotheAlmightyAllãhintheircreationandmanagement.So,wheneverhewouldlookatathing,hewouldseeitsconnectiontoAllãh,andHiscreationandmanagementofitbeforeevenheseesitselfanditseffects.ThisisclearfromHisWord:AndthusdidWeshowIbrãhimtheKingdomoftheheavensandtheearthandsothathemightbeofthosewhoaresure;[6:75],andlateroninthatpassage:AndthiswasOurargumentwhichwegavetoIbrãhīmagainsthispeople;WeexaltindignitywhomWeplease;surelyyourLordisWise,Knowing;[6:83].AndcertainlyWegavetoIbrãhimhisrectitudebefore,andWeknewhimfullywell(21:51).Also,fromIbrãhīm'sconversationtohisfather:"Omyfather!Trulytheknowledgehascometomewhichhasnotcometoyou,thereforefollowme;Iwillguideyouonarightpath;"(19:43).Thatcanalsobeseeninhis

argumentsagainstKingNamrūdwhoclaimeddivinityaswascommonformanyofthetyrantsinthepast,andfromthatsproutedtheideaofduality;andthathispeoplehadmanygodsandidolsthattheywor-shipped,includingthemajoronessuchasthesun,themoonandthestar(mostprobablytheVenus)thattheNobleQur’ãnhadmentioned.

Thisisthesummaryofwhatcanbegleamedfromthenobleverses,andweshalldiscussitscontentsindetailasmuchaswecan,inshã'Allãh,HighbeHeexalted.

QUR’ÃN[6:74]:And(remember)whenlbrãhīmsaidtohissire,Azar:…

Inthe[canonical]sevenrecitationsoftheQur’ãn,thelastletterof"Azara"hasthevowelpointfaṭḥa[denotingthesounda]andsoitbecomesexplicativeappositionorsubstantiveappositionfor"abīhi,hissire."Insome[non-canonical]recitation,thelastletterof"Azaru"appearswiththevowelpointḍumma[denotingthesoundu],inwhichcaseitisindicativenouninthevocativeformandwouldmean:"OAzar,doyoutakeidolsforgods."Yetanotherrecitationstartswithinterrogativehamza:"ا رز "azra'aa–أأfollowedby"ا رز ofnounvernalasformsubjectiveinazra'a"–أazara,ya'ziruinthemeaningofsupport,andtheitwouldmean:"And(remember)whenIbrãhīmsaidtohissire:'Doyoutaketheidolsforgainingstrengthandsupport?'"

Thecommentatorshavedifferencesofopiniononthefirstcommonaswellasthesecondnocanonicalrecitationsontheword'Azar':isthepropernameofIbrãhīm'sfatherorisitanicknameusedforpraiseinthemeaningofthesupporterorforblameinthemeaningofthelameorthecrocked,etc.Thereasonofthesedifferencesisthenumberofnarrationsinwhichhisnamehasoccurredas'Tãriḥ'or'Tãrikh'whichissupportedbythehistoricalrecords,andeventhepresentOldTestamentsaysthatIbrãhīmwas'sonofTãrikh.'

Theyalsodifferintheiropinionsaboutthemeaningoftheword"ab– با ":doesitmeanthefather,ortheuncle,orthematernalgrand-father,orapersonof

rankandauthority.Thebasisofthesedifferencesisalsothedifferenceinnarrations:someofthemindicatethathewashisfatherandthatIbrãhīm(‘a.s.)willintercedeonhisbehalfontheDayofJudgementbutthathisintercessionwillnotbegrantedratherAllãhwilltransformhimintoasmellyhyenaandsoIbrãhīmwilldisassociatehimselffromhim.Othernarrationssaythathewasnothisfatherratherhisfatherwasamonotheist,notanidolworshipper,asisalsoindicatedinnarrationsthattheancestorsoftheHolyProphetMuḥammad(s.a.‘a.w.a.)wereallmonotheists,notpolytheists,etc.

EveninotherdimensionsofIbrãhīm'sstory,thecommentatorshavedifferencestoastrangedegreetotheextentthatsomeexamples,suchasthoseseenintheOldTestament,striphimofhisstatusofbeingAllãh'sfriend,prophethoodandmessengership.Theyhavestretchedoutthesekindsofdiscussionsuntilitendsinfar-fetchedconclusionsthatareoutsidethenormsoftheexegesisoftheQur’ãnasdescribedbytheholyversesaboutthepurposeofponderingonthem.Whoeverwantstoknowaboutthismayrefertotheextensivecommentaries,especiallythoseonthepatternofexegesisbasedonthetraditions.

WhatthereflectionsontheversespertainingtothestoryofIbrãhīm(‘a.s.)indicateisthathisfirstpointofcontactwithhispeoplewaswithapersonmentionedintheQur’ãnashisfatherAzar,andthatheurgedhimtoabandontheidolsandtofollowthereligionofmono-theismsothathecanguidehimuntilwhenhisfatherforsakenhimandaskedhimtoleavehimalone:AndmentionIbrãhimintheBook;surelyhewasatruthful(man),aprophet.Whenhesaidtohisfather:"Omyfather!Whydoyouworshipwhatneitherhearsnorsees,nordoesitavailyouintheleast.Omyfather!Trulytheknowledgehascometomewhichhasnotcometoyou,thereforefollowme;Iwillguideyouonarightpath…"Hesaid:"Doyoudislikemygods,OIbrãhim?IfyoudonotdesistIwillcertainlyrevileyou,andleavemeforatime."(19:41-46).So,Ibrãhīmbadehimfarewellandpromisedtoprayforhisforgiveness,hopingtoenticehimtothefaith,thetruesuccessandtheguidance:Hesaid:"Peacebeonyou,IwillpraytomyLordtoforgiveyou;surelyHeiseverAffectionatetome;andIwillwithdrawfromyouandwhatyoucallonbesidesAllãh,andIwillcalluponmyLord;maybeIshallnotremainunblessedincallinguponmyLord."(19:47-48).The

secondverseisthebestindicationthatIbrãhīm(‘a.s.)promisedtoprayforhisforgivenessinthisworldandnotthathewillintercedeonhisbehalfontheDayofJudgementevenifheremainedadisbelieverorontheconditionthathedidn'tknowabouthisdisbelief.

ThentheAlmightyAllãhnarratedthefulfillmentofIbrãhīm'spromiseandhisprayerforforgivenessofhisfather:"MyLord:Grantmewisdomandjoinmewiththegoodones.Andmakeformeatruthfultongue(goodlymention)amongposterity;andmakemeoftheheirsofthegardenofbliss;andforgivemyfather,forsurelyheisofthosewhohavegoneastray.Anddisgracemenotonthedaywhentheyareraised,thedayonwhichneitherpropertywillavail,norsons,excepthimwhocomestoAllãhwithasubmissiveheart,"(26:83-89).Thewords:forsurelyheisofthosewhohavegoneastray;clearlyshowthatIbrãhīmprayedforhisfatherafterhisdeathorafterseparatingfromandabandoninghimbytheterm'is'.ThelatterpartoftheversesindicatethatIbrãhīm'spraywasdoneonlyinordertofulfillthepromisethathehadmadeashehimselfsays:'Forgivethismisguidedpersononthedayofresurrection,'thenhedescribesthedayofresurrectionasthedaywhennothingwillbeofuse(neitherwealthnorchildren)exceptthesubmissiveheart.

TheAlmightyAllãhhasclarifiedthisrealityinHisWordthatareinformofjustification:AndIbrãhīmaskingforgivenessforhissirewasonlyowingtoapromisewhichhehadmadetohim;butwhenitbecamecleartohimthathewasanenemyofAllãh,hedeclaredhimselftobeclearofhim;mostsurelyIbrãhimwasverytender-hearted,forbearing,(9:114).ThecontextoftheverseshowsthatthisprayerwasdonebyIbrãhīm(‘a.s.)inthisworldsowastheactofdisassociatingfromhim,notthathewillprayforhimanddisassociatefromhimontheDayofJudgement.ThecontextoftheverseisthecontextofageneralprohibitivecommandfromwhichIbrãhīm'sprayerhasbeenexemptedbyexplainingthatitwasdoneinrealitytofulfillhispromise–thereisnosenseinexemptingsomethingthatisgoingtotakeplaceinthefuture(forexampleontheDayofJudge-ment)fromalegislativecommandgiveninthisworldandthentalkaboutdisassociationintheHereafter.

Inshort,theAlmightydescribestheprayerofIbrãhīm(‘a.s.)forhisfatherandthenhisdisassociationfromhimduringtheearlierstagesofIbrãhīm'serawhenhemigratedtotheholylandbasedonhispleaforwisdom,forbeingincludedamongthegood-doersandforgooddescendentsasseenintheversesabove:"MyLord:Grantmewisdomandjoinmewiththegoodones;"[26:83].Andalsotheversewhichincludestheactofdisassociatingfromhisfatherandhispeople:Indeed,thereisforyouagoodexampleinIbrãhimandthosewithhimwhentheysaidtotheirpeople:"SurelywedisassociatefromyouandfromwhatyouworshipotherthanAllãh;werenounceyou,andenmityandhatredhaveappearedbetweenusandyouforeveruntilyoubelieveinAllãhalone"–butnotinwhatIbrãhīmsaidtohisfather:"Iwouldcertainlyaskforgivenessforyou,andIdonotcontrolforyouaughtfromAllãh,"(60:4).

Then,theAlmightyAllãhmentionshisintentiontomigratetotheholylandandhisprayerforgooddescendents:Andtheydesiredawaragainsthim,butWebroughtthemlow.Andhesaid:"SurelyIgotomyLord;Hewillguideme:MyLord!Grantmeofthegoodones,"(37:98-100).ThenHetalksabouthistraveltotheholylandandgrantingofgoodchildrentohim:Andtheydesiredawaronhim,butWemadethemthegreatestlosers.AndWedeliveredhimaswellasLut(removingthem)tothelandwhichWehadblessedforallpeople.AndWegavehimIsḥãq,andYa‘qubasafathergift;andWemade(them)goodones,(21:70-72)."AndIwillwithdrawfromyouandwhatyoucallonbesidesAllãh,andIwillcalluponmyLord;maybeIshallnotremainunblessedincallinguponmyLord."SowhenhewithdrewfromthemandwhattheyworshippedbesidesAllãh,WegavetohimIsḥãqandYa‘qub,andeachoneofthemWemadeaprophet,(19:48-49).

Finally,theAlmightydescribesIbrãhīm'slastprayerinMeccawhichhadtakenplacetowardstheendofhislifeafterhismigrationtotheholyland,afterhischildrenwereborn,afterhehadsettledIsmã‘īlinMecca,afterthetownwassettledandtheKa‘bahhadbeenbuilt–thatisthelaststatementofIbrãhīmquotedinthenobleQur’ãn:AndwhenIbrãhīmsaid:"MyLord!Makethiscitysecure,andsavemeandmysonsfromworshippingidols…OourLord!SurelyIhavesettledapartofmyoffspringinavalleyuncultivatiblenearThySacredHouse,ourLord!Thattheymayestablishprayer…PraisebetoAllãh,Whogave

meinoldageIsmã‘īlandIsḥãq;mostsurelymyLordistheHearerofprayer…OourLord,grantmeprotectionandmyparentsandthebelieversonthedaywhenthereckoningshallcometopass,"(14:35-41).

ThesequenceoftheverseanditscontextarethebestindicationthatIbrãhīm'sfatherforwhomheprayedinthisverseisotherthanthepersonmentionedintheverse:"tohisfather,Azar".TheversesclearlystatethatIbrãhīm(‘a.s.)prayedforhisforgivenessbasedonthepromisethathemadetohimandthenhedisassociatedfromhimwhenhefoundoutthathewasAllãh'senemy.ThereisnosenseinhimrepeatingtheprayerforsomeonefromwhomhehasdisassociatedandsoughtrefugewithhisLord.So"hisfatherAzar"isnothisrealfatherforwhomheprayedalongwithhismotherinhislastprayer.

AsubtleproofinthislastprayerofIbrãhīm(‘a.s.)istheterm"wãlidayyamyparents":theterm'wãlid'isnotusedbutfortherealfatherfromwhomoneisborn,whereasinthepreviousprayer"andforgivemyfather,forsurelyheisofthosewhohavegoneastray;"[26:86],andotherverseswhereAzarhasbeenmentioned,Ibrãhīm(‘a.s.)hasusedtheterm"ab– بأ "whichcanalsobeusedforthegrandfather,uncleandothers.TheHolyQur’ãncontainexamplesofthisusage[ofaboritspluralãbã’]:Or,wereyouwitnesseswhendeathapproachedYa‘qūb,whenhesaidtohissons:"Whatwillyouworshipafterme?"Theysaid:"WewillworshipyourGodandtheGodofyourfathers,IbrãhimandIsmã‘ilandIshãq,OneGodonly,andtoHimdowesubmit;"(2:133).IbrãhīmwasthegrandfatherofYa‘qūb,andIsmã‘īlwashisuncle,butweredescribedas'ab'.Also,theversewhereYūsuf(‘a.s.)says,"AndIfollowthereligionofmyfathers,IbrãhimandIshãqandYa‘qub…"(12:38).IsḥãqwasthegrandfatherofYūsuf,andIbrãhīmwashisgreatgrandfather,butbothweredescribedas'ab'.

Inconclusion,theAzarmentionedintheverseunderdiscussionisnottherealfatherofIbrãhīmratherhehadcertainqualificationsthatallowedtheusageof'ab'forhim,andsoIbrãhīm(‘a.s.)addressedhimbysaying"Omyfather".Arabiclanguagepermitstheusageof'ab'forthegrandfather,theuncle,thestepfather,theguardianandeveryelderwhocommandsauthority.Thisextensive

usageoftheterm'ab'isnotconfinedtotheArabiclanguageratherotherlanguagesalsohavesimilarkindofusageforthetermslikemother,uncle,brother,sister,head,eye,mouth,hand,arm,finger,etc.,whichcanbediscernedbyonewhoisfamiliarwiththesubtletyandthedelicacyincomprehensionandexpression.

Itisclear,firstly,thatthereisnoneedtogetintothetraditional,historicalandliteraldiscussionsabouttheterm'ab'andwhether'Azar'isapropernameoragoodorbadnicknameornameofanidol.Thereisnoneedforanyofthisinunderstandingthemeaningofthisverse.Moreover,mostofwhatexistsonthissubjectisarbitraryviewswith-outanyproof,disturbingtheapparentmeaningoftheverseanditscontextbybringinginastonishingcombinationsthattheymentionforthesentence"Azar:Doyoutakeidolsforgods?"informofrelocatingthephrasesordeletingthemandaddinginimpliedphrases.

Secondly,Ibrãhīm'srealfatherisotherthanAzarbuttheQur’ãnhasnotspelledouthisname;ithasindeedoccurredinthetraditionsandissupportedbywhatisseenintheOldTestamentthathisnameisTãrikh.

OneofthedelusionsofsomecommentatorsisthattheNobleQur’ãnwhilementioningthehistoryoftheprophetsandthenationsandthestoriesofthepast,ignoresimportantpointsthatareconsideredessentialelementsofthestoriessuchasthedateoftheevent,itslocation,anditsgeographical,socialandpoliticalcircumstanceswhichwerecrucialinformationoftheinnerdynamicsinoccurrenceoftheevents.Fromsuchpointsinthematterunderdiscussionareelementscrucialinunderstandingthisstory,suchastheinformationaboutthenameofIbrãhīm'sfather,hisgenealogy,thehistoryoftheeraofhischildhood,movement,callandmigration.[ButtheQur’ãnissilentaboutit.]

Thisisso,intheirview,becausetheQur’ãninitsstorieshasadoptedthepathguidedbytheartoftruestory-telling:thestory-tellerselectsinhisstoryeverypossiblemethodthattakeshimtohisgoalandpurposeinagoodwayand

representstheobjectiveinafullandmatureformwithoutputtingextraeffortsindistinguishingthetrueelementsofthestoryfromthedefectiveones.Therefore,inordertoachieveitsgoalofguidancetowardsthesuccess,itwasokayfortheQur’ãntoadoptstoriesthatwereincirculationamongthepeopleoramongtheAhlu'l-KitãboftheProphet'sdayseveniftheirauthenticitywasnotverifiedandlackedthecrucialelementsorwasjustanimaginarystory(suchasthestoryofMosesandtheyoungladorthosewhoabandonedtheircitiesinthousandsinordertofleedeath,etc.)–theartofstory-tellingdoesnotexcludeanythingofthiscategoryafterthestory-tellerhasdeterminedthatthestoryisthemosteloquentmeansandthemosteasymethodofreachingthegoal.

Thisis,ofcourse,incorrect.Whathasbeenmentionedabouttheartofstory-tellingisvalidbutitdoesnotapplytotheQur’ãnbecausetheQur’ãnisnotabookofhistorynorapagefromthepagesoftheimaginarystoriesratheritisagloriousbookwhichisprotectedfromfalsehoodfromalldirections.ItisdefinitelythespeechoftheAlmightyAllãhandHedoesnotsayanythingbutthetruth.Thereisnothingaftertruthbutmisguidance;HedoesnotusefalsehoodinordertopromotethetruthnordoesHesupportguidancebymeansofmisguidance.Itisabookthatguidestothetruthandtherightpath;initisaconvincingproofforonewhobeholdsit,anditisagainsthimwhoforsakesit.

HowcanascholarwhoresearchesforthepurposeoftheQur’ãnbelievethatitcontainswrongideasorfalsestoriesorsuperstitionsorfanaticisms?

Idon'tmeantosaythatbelievinginAllãh,HisMessengerandwhatHisMessengerhasbroughtnecessarilymeansthatoneshoulddenythattheQur’ãncontainsanythingfalsehoodorlieorsuperstitious–eventhoughitissuch;nordoImeanthateverypersonwithvalidintelligenceandsoundthoughtsshouldhumblehimselftotheQur’ãnbyaffirmingitstruthanddenyingeveryfalsehoodandmisguidancefromitthroughthemeansofknowledgethathehasattainedtounder-standit–eventhoughtheQur’ãnissuch.

WhatIamactuallysayingisthattheQur’ãnitselfclaimsthatitistheDivineSpeech,writtenforguidingthepeopletotheirrealsuccess,itguidesbythetruthandtowardsthetruth;andthereforeitisnecessaryforonewhointerpretssuchabookandlooksforitspurposeandmessagethatheshouldconsideritastruthfulinitsspeech,factualinitsreportsandwhateveritexplains,orheshouldevaluateitonbasisofitspurposesandgoalsasaguidetothepathwhichisfreefromfalsehood,conveyingthewayfarertoanimmaculatedestination.

Howcanitbethatthegoalisabsolutelytrueyetfalsehoodcreepsalongitspathwhichcallstothatgoal?Howcananissuebethefinalwordyetisconsideredassuperstitious?Howcanitbethatthestate-mentornewsisAllãh'sspeechwhoknowstheunseenoftheheavensandtheearthyetignorance,stupidity,anderrorwouldadvancetowardsit?Canlightproducedarknessorignoranceproduceknowledge?

ThisistheonlymethodthataninterpreterisnotallowedtoignoreinexpositionoftheversesoftheHolyQur’ãnwhilehebelievesthatitisthetruespeechwhichcannotbetouchedbyfalsehood,neitherinitsdestinationnorinitspath.

AsforthediscussionwheretheQur’ãnistrueinitsclaimthatitisAllãh'sspeechandthatitisabsolutelytrueinitspathaswellasitsgoalorthatwhatdoesthepreviousholybooks(theBibleandAvesta)sayabouttheQur’ãnanditsdecisionsorhowdoesitrelatetootherhistoricalornaturalormathematicalorphilosophicalorsocialscholarlydiscourses?Theseandsimilardiscussionsareout-sidetherealmofQur’ãnicexegesisanditisnotpermissibletocombinethemwithit.

Yes,Allãh'sstatement:DotheynotthenmediateontheQur’ãn?AndifitwerefromanyotherthanAllãh,theywouldhavefoundinitmanyadiscrepancy;(4:82),saysthattherearedoubtsandthoughtsthatcometothemindsgivingrisetotheideathattheQur’ãnhasdifferencesinthesensethatoneofitsversemightseemtocontradictanotherorthatthecontentsofitsversemightgoagainstthetruthandreality.IftheQur’ãncategoricallystatesthatitguidestothetruthwhileitstwoversescontradictoneanother(inthesensethatwhateveriscontainedby

oneisthetruthwhilethecontentsoftheotheroneisnotthetruth),thentheverse:DotheynotthenmediateontheQur’ãn?...clearlystatesthatsomeversesoftheQur’ãnaresufficienttodispeltheambiguityfromotherversesandthatsomeofitsversesclarifytheunclearconceptsofotherverses.AscholarsearchingforthemeaningandmessageoftheQur’ãnmustseekhelpofsomeversesinordertounderstandtheothers,citesomeversestocomprehendtheothers,andmakesomeversesspeakabouttheothers.TheHolyQur’ãnisabookofcallandguidancethatdoesnotdeviatefromitspath,evenbyastep;itisnotabookofhistoryorstory;itspurposeisnotthatofahistoricalstudynorisitsstyleoftheartofstory-telling;itdoesnotintendtogivethegenealogiesorthemechanismoftimeandspacenorotherdetailsthatwouldenrichahistoricalstudyorfictionalstory.

WhatisthereligiousbenefitingivingthegenealogyofIbrãhīm:sonofTãrikh(Terah),sonofNãḥūr(Nahor),sonofSarūj(Serug),sonofRa‘au(Reu),sonofFãlij(Peleg),sonof'Ãbir(Eber),sonofShãliḥ(Salah),sonofArkshãdh(Arphaxad),sonofSam(Shem),sonofNūḥ(Noah)?OrtosaythathewasborninUrofChaldeaaround2000yearsbeforeChristinreignofso-and-sokingwhowasborninsuchaplaceandreignedforthisnumberofyearsanddiedinyearsoandso?

Afterthediscussingtheversesofthissection,weshallputtogetherasummaryofIbrãhīm(‘a.s.)'sstoryscatteredintheQur’ãnandthenwhatisfoundintheOldTestamentandothersourcesabouthislifeandpersonalitysothattheinsightfulresearchercanfairlyseeandthenjudgewhattheQur’ãnhasselectedandconfirmed.

Nonetheless,theQur’ãnhasnotignoredwhateverwasnecessaryofthebeneficialknowledgeanddidnotforbidanydiscussionabouttheuniverseanditsheavenlyandearthlydimensionsnordiditpreventanyonefromenquiringaboutthestoriesofthepastnations,socialnorms,previousgenerations,andseekinghelpthroughallthattoacquirethenecessaryknowledge.TheQur’ãnicverseshighlypraiseknowledgeandencouragereflection,contemplation,deliberationandmediationinsomanyversesthatthereisnoneedtolistthemhere.

QUR’ÃN:"Doyoutakeidolsforgods?SurelyIseeyouandyourpeopleinmanifesterror."

ar-Rãghibinal-Mufradãtsays:"Theidol'anam)isabodymadefromsilverorcopperorwoodthattheyworshippedinordertoseekclosenesstotheAlmightyAllãh,anditspluralisasnãm, مان صا .TheAlmightyAllãhsaid:'Doyoutakeidolsforgods?'[6:74];'Iwillcertainlydosomethingagainstyouridols…'[21:57]."Whatar-Rãghibsaysabouttheidolmadefromsilverorcopperorwoodisjustanexampleandnottheexclusivesourceofitsmanufacture,ratheritwasmadefromwhatevercouldbeusedtomakeanimagefromavarietyofmetals,stonesandetc.IthasbeennarratedthatBanūḤunayfah,fromal-Yamãmah,usedtomakeanidolfromcottagecheese;andsometimestheyusedtomakeitfromtheclayandatothertimes,itwasjustanillustratedpicture.

Inanycase,theidolssometimesrepresentedintangibledogmaticentitysuchasthegodoftheheavenandtheearth,andthegodofjustice;andsometimestheyrepresentedtangibleentitysuchasthesunandthemoon.BothtypesofidolswerefoundamongthepeopleofIbrãhīm(‘a.s.)asseenfromthearchaeologicalfindsoftheruinsofBabylon;theyusedtoworshiptheminordertoseeknearnesstotheirgodsandthroughtheirgodstoAlmightyAllãh.Thisisanobviousexampleofthefoolishnessofhumanthoughtsinthesensethatheexpressesultimatehumility–humilityofaservanttohisLord–foranimagewhich[erroneously]representsanentityofgreatimportance,andglorifiesit;inrealityitmeansthattheultimatehumilityexpressedbythecreatedbeingforhisCreatorisnowbeingexpressedbythecreator(i.e.,thehuman)forhisowncreation(i.e.,theidol).Apersonwouldtakeapieceofwoodandcarveanidol,andthenhewouldplaceit[inasacredarea],worshipit,expresshumilitytoit,andhumblehimselftoit!ThatiswhyIbrãhīm(‘a.s.)hasusedtheterm"al-asnãm,theidols"intheverseasanindefinitenoun[inotherwords,withoutthe'al']inordertoshowtheirinsignificanceandignominysincetheyaretheirproducts,createdbytheirownhandsashasbeenquotedinhisstatementtohispeople:Said:

"What!Doyouworshipwhatyouhewout?"(37:95),andalsobecausetheylackthemostobviousqualitiesofdivinity:knowledgeandpowerashesaidtohissire:Whathesaidtohisfather:"Omyfather!Whydoyouworshipwhatneitherhearsnorsees,nordoesitavailyouintheleast."(19:42)

So,hisstatement:"Doyoutakeidolsforgods?SurelyIseeyouandyourpeopleinmanifesterror,"means:DoyoutakeidolsthathavenosignificanceinthemasgodswhileGodisanentityofgreatimportanceandsoIconsideryouandyourpeopletobeinmanifesterror.Howcanthiserrornotbecleartoyoubecauseitentailsworshipandexpressionofhumilityfromthemaker[oftheidol]whohasknowledgeandpowerofhisproductthatlacksknowledgeandpower?

Althoughtheverseunderdiscussionisoneofthearguments(rathersummaryofmanyargumentsthatIbrãhīmpresentedtohisfatherandhiscommunityasdescribedindetailsinmanyversesoftheQur’ãn),itisthefirstargumenthehadwithhisfatherandhiscommunity.TheargumentsofIbrãhīm(‘a.s.)thattheAlmightyAllãhhasdescribedconsistsofhisargumentwithhisfatherandhiscommunityonidol-worshipping,hisargumentonworshippingthestar,thesun,andthemoon,andhisargumentwiththeking.

Asforhisargumentagainstworshipofthestar,themoonandthesun,theversesprovethatitwasdoneaftertheargumentagainstidol-worshipping.Reflectionanddeeperinsight[intotheverses]showthathisargumentagainstthekingoccurredafterhismissionwasknown,andhisoppositiontopaganismandSabianismhadspread,andafterbreakingoftheidols;andthebeginningofhisargumentswashisoppositiontothefaithofhisfatherandthoseassociatedtohimbeforeheconfrontedthepeopleandopposedthem.Thefirstargumentthathepresentedformonotheismwashisargumentwithhisfatherandhiscommunityregardingidol-worshipping.

QUR’ÃN[6:75]:AndthusdidWeshowIbrãhīmtheKingdomoftheheavensandtheearthandsothathemightbeofthosewhoaresure:

Thecontextshowsthattheterm"thus"referstowhatwascontainedinthepreviousverse:"…Iseeyouandyourpeopleinmanifesterror"inthesensethatIbrãhīm(‘a.s.)wasshownthetruthinthat[argument].Sothemeaningwouldbe:'Andwithsuchanexampleofdemonstration,WeshowIbrãhīmtheKingdomoftheheavensandtheearth.'Basedonthisdemonstrativepronounandtheindicationinthefollowingverse:(whenthenightover-shadowedhim)whichshowstheconnectionofthelaterversestothepreviousones,theword"Weshow"referstothepastevent[eventhoughithasoccurredinafuturetense]justliketheverse:AndWedesiredtobestowafavouruponthosewhoweredeemedweakintheland…(28:5).

So,themeaningofthisversewouldbeasfollows:VerilyWehaveshownIbrãhīmtheKingdomoftheheavensandtheearththatcausedhimtoarguewithhisfatherandhispeopleinthematteroftheidolsmakingmanifesttothemtheirerror.HenceWesupportedhimwiththisprovidenceandgift(i.e.,showingoftheKingdom),sohewasunderthisstate[ofDivineGrace]untilthenightover-shadowedhimandhesawthestar.

Therefore,theopinionexpressedbysomecommentatorsthatthewords"AndthusWeshow…"islikeaparentheticalclausewithnoconnectiontoversesbeforeandafterit,isnotvalidandshouldnotbeaccepted.SamegoesfortheiropinionthatIbrãhīmwasshowntheKingdomfirsttimewhenthenightover-shadowedhimandhesawastar.

Asfor:"theKingdomoftheheavensandtheearth":"thekingdomal-malakut"isfrom" كلم لا –al-mulk,authority,dominance"whichisaverbalnounandimpliestheintensityofthemeaningofdominance(likeal-tãghut, تو غاطلاtheoppressor,andal-jabarit, تور بجلا powerful,inrelationtoal-tughyãn, نایغ طلا andal-jabr, ربجلا oral-jubrãn, لا

ناربج respectively).

ThemeaningusedintheQur’ãnisitsactualliteralmeaningwith-outanymodificationliketheotherwordsusedintheDivineSpeech;ofcourse,thecorroborativeapplicationofthatwhatbedifferent.Forexample,thetermsal-

mulk, كلم لا andal-malakut, توک لملاisusedbyusforakindofdominancewhichisofsubjectiveandrelativemeaningwhichwehavetakenintoconsiderationbecauseofthesocialnecessityoforganizingtheactionsandthepersonsintoasystemthatwillleadtopeace,justiceandcollectiveenergy.Also,thisdominancehasthepotentialofbeingtransferred,gifted,usurpedandtakenbyforceaswealwayswitnessinhumansocieties.

Eventhoughthissubjectiveandrelativemeaningofal-mulkcanbeappliedtotheAlmightyAllãhinthesensethatthetruedominanceinhumansocietybelongstoAllãh,asHesays:…thejudgementisonlyAllãh's…(6:57);AllpraiseisduetoHiminthis(life)andthehereafter…(28:70),butdeeperinsightintotheconventionalmeaningofal-mulk(dominance)revealsitsapplicationonentitiesinsuchawaythatitcanneitherendnorbetransferred.Forexample,apersonhasmulk,dominance,uponhimselfinthesensethathehascompletepoweronhishearing,sightandotheractionsthatemanatefromhislimbs;sohisearshearandhiseyessee,basedonhisintentionandcommand,andtheydon'tfollowtheintentionsandcommandsofotherpeople.Thisistherealmeaningofmulkandwedon'tdoubtitsexistencewithinourselvesinsuchawaythatitcanneitherendnorbetransferred.So,apersonhasdominanceoverhisownstrengthandactions,andallofthemneitherisdependentonhisexistence,neitherindependentfromitnorfreefromitsneed.Aneyeseesbythepermissionofthepersonwhoseesthroughitandtheearhearsbyhispermission;ifthepersondidn'texist,therewouldbenoeyesnoranyactofseeingandnoearsnoranyactofhearing.Similartothesituationofthecitizenofasociety:heactswithinitbythepermissionofthekingortheruler,iftherewasnomanagingpowerthatcoordinatestheelementsofthesociety,therewouldbenosociety;ifhedisallowscertainactivities,acitizenwouldnotbeabletodothat[withoutfacingtheconsequences].

Nodoubt,thismeaningofmulk(dominance)existsforAlmightyAllãhonwhomdependsthecreationofthingsandmanagingofthesystem[ofuniverse];nocreationisfreefromneedoftheGlorifiedCreator,neitherinhisownbeingnorinthepowersandactivitiesrelatedtohim,hehasnofreedom,neitheralonenorwhenheispartofthevariouselementsoftheuniverse,connectedtotheenergyoftheworldwheresomeofitspartsaremixedwiththeotherformingthisgeneralvisiblesystem.

TheAlmightyAllãhsays:Say:"OAllãh,MasteroftheKingdom!"(3:26);Allãh'sistheKingdomoftheheavensandtheearth…(5:120);BlessedisHeinwhosehandistheKingdom,andHehaspoweroverallthings;whocreateddeathandlife…Whocreatedthesevenheavensoneaboveanother…(67:1-3).Theseverses,asyoucansee,relatethemulk(dominance)tocreationandtotheexistenceofthingsfromHim;relatingthecreationandexistenceofthingstoHimisthebasisforHisdominanceandthatisthemeaningofHismulkinwhichnooneisHispartnernordoesitdisappearfromHim,itisneithertransferablenorcanitbedelegatedinthesensethatHeisnomorerequiredandisreplacedbysomeoneelse.

Thisisthemeaningofmalakūt(kingdom)thathasbeenexplainedinAllãh'sWord:Hiscommand,whenHeintendsanything,isonlythatHesaystoit:"Be"anditis.Therefore,GlorybetoHiminWhosehandistheKingdomofeverything,andtoHimyoushallbebroughtback,(36:82-83).Thesecondverseclarifiesthatthedominationoneverythingdependsontheword'kun,say'thatisutteredbytheAlmightyandHisWordisHisActionandthatisHiscreation.ThusitbecomesclearthatmalakutmeanstherelationshipofAllãhtotheexistenceandsurvivalofthings;andthisrelationshipoftheCreatorandthecreateddoesnottolerateanypartnership,itbelongstoHimalone.ThestatusofbeingtheNourisherthatsignifiesdominanceandmanagementdoesnotallowanyroomfordelegationnortransferofownership.

Therefore,reflectionupontheKingdomoftheuniversecertainlyleadsapersontotawhid,theconceptofmonotheismasAllãhsays:DotheynotconsidertheKingdomoftheheavensandtheearthandwhat-everthingsAllãhhascreated,andthatmaybetheirdoomshallhavedrawnnigh;whatannouncementwouldtheythenbelieveinafterthis?(7:185).Asyoucansee,thisversefollowstheverseinthebeginningofsurahof"al-Mulk"(ch.67)quotedearlier.

So,byreflectingontheotherrelevantverses,itbecomesindeedclearthatthemeaningof'showingtheKingdomoftheheavensandtheearthtoIbrãhīm'is

thatHeguidedtheblessedsoulofIbrãhīmtorealizetheconnectionoftheexistenceofthingstotheAlmighty,andsincethisconnectiondoesnotacceptanypartnership,heimmediatelyconcludedthatnothingcanbenourishedbyotherthanAllãhwhohastakenuponHimselfthemanagementofthesystemandsupervisionoftheaffairs[oftheuniverse].ThattheidolswereimagesthathumanshadcarvedthemselvesandgavethemnamesthatwasnotauthorizedbyAllãh–suchthingscannotnourishthehumansnorownthemwhilehumanshavebuiltthemwiththeirhands.Moreover,thecelestialbodiessuchasthestar,thesunandthemoonconstantlychangefromonestatetoanother;theyappearandthendisappearfrompeople–suchthingscannotdominateortakeuponthemselvesthemanagementoftheuniverse,asweshalldiscusslateron.

HisWord,theSublime:…andsothathemightbeofthosewhoaresure.Theletterlãm[in ون –li-yakuna,sothathemightbe]isforexplanation;andthesentenceisconnectedtoanotherimpliedsentenceasfollows:'sothathemightbethisandthatandsothathemightbeofthosewhoaresure.'

Convictionorsurety( نی قی لا –al-yaqun)meanstheknowledgethatisnotcontaminatedbydoubtinanywayorshape.Probably,theversemeansthathemightbesureofAllãh'ssignstotheleveldescribedbytheAlmighty:AndWemadeofthemImãmstoguidebyOurcommandastheywerepatient,andtheywerecertainofOursigns(32:24).ThisleadstoconvictionintheBeautifulNamesofAllãhandHisgreatattributes.ThesamekindofconvictionhasbeendescribedregardingtheHolyProphet(s.a.‘a.w.a.)inwhatHesaid:GlorybetoHimWhomadeHisservanttogoonanightfromtheSacredMosquetotheremotemosqueofwhichWehaveblessedtheprecincts,sothatWemayshowtohimsomeofOursigns…(17:1);andalsowhatHesaid:Theeyedidnotdazzle,nordiditexceedthelimit.CertainlyhesawofthegreatestsignsofhisLord,(53:17-18).However,asfortheconvictionabouttheExaltedEssenceofAllãhisconcernedwell,theQur’ãnplacesitabovethelevelwhereanydoubt,letalonetheknowledge,couldperceiveit;HisEssenceisonlytobeacknowledgedsubmissively.

AccordingtotheDivineWord,amongthespecialimpactsof"theconvincingknowledge"inAllãh'ssignsistheliftingoftheveilofmaterialismfromtherealitiesofthecreationtotheextentwilledbytheAlmightyasHesays:Nay!Ifyouhadknownwithknowledgeofcertainty,youshouldmostcertainlyhaveseenthehell(102:5-6);and:Nay!Mostsurelytherecordoftherighteousshallbeinthe‘Illiyīn.Andwhatwillyouknowwhatthe‘Illiyīnis?Itisawrittenbook;thosewhoaredrawnnear(toAllah)shallwitnessit,(83:18-21).

QUR’ÃN[6:76]:Sowhenthenightover-shadowedhim,hesawastar;hesaid:"ThisismyLord."Sowhenitset,hesaid:"Idonotlovethesettingones."…

ar-Rãghibinhisal-Mufradãtsays:"Theoriginofal-jannu[translatedhereasover-shadowing])meanstocoverorconcealsome-thingfromthesenses.Itissaid:'jannahu'l-layl,ajannahu( هنجا )andjanna‘alayhi( هیلع نج )':sojannahumeanscoveredit,ajannahumeanshemadesomethingthatwouldcoveritjustlike'qabartuhu,aqbartuhu,saqaytuhu(ه تیقس ه، تربقا ه، تربق )andasqaytuhu( تیقساwhen'Sosaid:hasAlmightyTheit.coveredsomethingmeans‘alayhijannaand';(هthenight(janna‘alayhi)over-shadowedhim…'"Sothenightover-shadowinghimmeansthatitletdownthedarknessonhimwhichdoesnotoccursimplywiththesettingofthesun.

Theverse:"Sowhenthenightover-shadowedhim"isafollowupofwhathadpassedearlieraboutnegatingtheworshipofidolssincebothareconnectedtoAllãh'sWord:AndthusdidWeshowIbrãhimtheKingdomoftheheavensandtheearth.Basedonthat,themeaningwouldbe:'WeindeedwereshowinghimsomeportionsoftheKingdomandthushenegatedtheworshippingoftheidolsbythat,andthissituationcontinuedandsowhenthenightover-shadowedhim,hesawastarandsaidso-and-so.'

Inthesentence:"hesawastar(اب كو wordthekawkaban)",,كkawkabhascomeasanindefinitenoun[i.e.,withoutalifandlam]sincethe

passageislinkedtonarrationofanddiscussionabout[Ibrãhīm'sargument],anditdoesnotintendtospecifythatstar,whetheritwasfromtheplanetsorthefixedstarsbecausethemainargumentcouldapplytoanyofthestarsthatrisesandsets.However,thisdoesnotmeanthatIbrãhīm(‘a.s.)pointedtojustanystarfromamongthestarswithoutspecifyingitinanyway:Firstly,becausetheword[asusedinthisverse]doesnotsupportthat;itcannotbesaidaboutapersonwhopointstowardsastarfromamongthecountlessstarsandsays:'ThisismyLord,'thathejustsawarandomstarandsaid:'ThisismyLord.'Secondly,thecontextoftheversesshowthattheywereapeopletherewhoworshippedthespecificstartowardswhichIbrãhīmpointedandsaidwhathesaidaboutit.

Moreover,theSabaeansdidnotworshipanystarandtheydidnotholdanythingsacredexcepttheplanets.WhatsupportstheviewthatthestarunderdiscussionherewastheVenusisbecausetheSabaensadoredandassignedthewordlyeventsonlytothesevencelestialbodiesthattheyusedtocall"thesevenplanets":theMoon,theMercury,theVenus,theSun,theMars,theJupiter,andtheSaturn.ThepeopleofIndiawerethosewhousedtoadorethefixedstarsandassigntheworldyeventstothem;soweresomesorcerersandArabidolworshippersandothers.

Obviously,thestar[mentionedintheverse]wasoneofthesevenplanets.TheMoonandtheSunhavebeenmentionedlateron[inIbrãhīm'sconversation]whiletheMercuryisrarelyseenbecauseofitsconstrainedorbit.Therefore,itmusthavebeenoneoftheremainingfour:Venus,Mars,JupiterandSaturn.Amongthese,VenusistheonlystarwhoserestrainedorbitpreventsitfrommovingawayfromtheSunmorethan47degrees,andthereforeitalwaysfollowstheSunwithoutfail:Sometimesitwouldprecedeitandrisebeforethesunrise,andatthattimeitisknownas'themorningstar'andthenitsetsafterthesunrise.AtothertimesitfollowstheSunandappearsaftersunsetonthewesternhorizonanditstaysforashortwhileinearlynightbeforesetting–ifitisthenightsafterthemiddleofthelunarmonth,e.g.,18th,19thand20th,itsetsatthetimeofmoonrise;soyouwillobservethattheSunhassetandtheVenuswillappearonthewesternhorizonandthenitwillsetanhourortwoafterthesunset,andthenatthattimeorshortlythereaftertheMoonwillrise.Fromthosefourplanets,thesecharacteristicsarepeculiartoVenus,andinotherplanetslike

Jupiter,MarsandSaturntheseareonlyincidentalwhichoccuronlyinspecialsituationsthatitdoesnotregisterinthemind,andthusitassumesthatthatstaristheVenus.Inanycase,Venusisthemostbeautiful,themostdelightfulandthemostshinningofthetwinklingstarsthatattractstheeyesofapersonwhoislookingattheskywhennightdescendsanddarknessovershadowsthehorizons.

ThisisthebestexplanationoftheversebasedonwhatcomestothemindwhentheAlmightysays:"Sowhenthenightover-shadowedhim,hesawastar;hesaid:'ThisismyLord.Sowhenitset,hesaid:Idonotlovethesettingones,'(76)Thenwhenhesawthemoonrising…"WhatwehavesaidaboveisalsosupportedbywhathasbeenmentionedinsomeofthenarrationsoftheImãmsofAhlu'l-Bayt(‘a.s.)thatthestar[underdiscussion]wastheVenus.Basedonthis,wecansaythatIbrãhīm(‘a.s.)hadseentheVenusandthatthepeoplebelievedintheobligationofworshippingitinformofdevotion,prayerandofferingofsacrifice;andthattheVenuswasfollowingtheSunatitssettingtime,andthatthenightwasofthelaterhalfofthelunarmonth.Whenthenightover-shadowedhim,hesawtheVenusonthewesternhorizonuntilitsetandthenhesawtheMoonrisingthereafter.

Thenwecometothesentence:"…hesaid:'ThisismyLord.'"Themeaningof"rabb=Lord"istheownerofthingspossessedbyhim,theonewhomanagestheiraffairs,nottheonewhocreatedtheheavensandtheearthandoriginatedeverythingfromnon-existence.Allãh,theAlmightyisnotabodyorbodilyentity,andHedoesnotoccupyspacenorcanHebeanobjectofindication.Whatisun-doubtedlyclearfromthestatementquotedoftheconversationofIbrãhīm(‘a.s.)withhispeopleconcerningtheidolsisthathehadbeenblessedwithprooffromHisLordandthathehadknowledgeaboutAllãhandHissigns–andalltheseclarifiedforhimthattheAlmightyAllãhisexaltedaboveanyformofbody,imageandlimitations.Allãhquoteshisconversationwithhisfather:"Omyfather!Trulytheknowledgehascometomewhichhasnotcometoyou,thereforefollowme;Iwillguideyouonarightpath…"(19:43).

However,theidolworshippersandtheSabaeansdidnotascribeanequalpartner

totheAlmightyAllãhincreation,rathertheyascribedthepartnerinformofsomeoneorsomething–whilebeingcreatedbyAllãhoratleastwhoseexistencedependedonHim–wasassignedbythemanagementofthecreationlikethegodofbeauty,thegodofjustice,thegodoffertilityortomanagesomeofthecreation,forexample,thegodofhumanorthegodofatribeorthegodofspecifickingsandaristocrats.Discoveriesoftheirruins,theirhistoricalreportsaswellastheexistingidolworshippersprovethisfact.So,Ibrãhīm'sstatementabouttheplanetthat:"ThisismyLord,"intendedtoprovethatitwasthegodwhomanagedtheissues,andnotGod,theCreatorandtheOriginator.

Thisisalsoprovenbywhatbeenmentionedattheendoftheversesunderdiscussion:…hesaid:"Omypeople!SurelyIamclearofwhatyousetup(withAllãh).SurelyIhaveturnedmyface,beingupright,whollytoHimWhooriginatedtheheavensandtheearth,andIamnotofthepolytheists."6:79-80).ItobviouslymeansthatheismovingawayfrompolytheismandreachestotheconclusionthatGodhasnopartner;hedoesnottalkaboutprovingGod'sexistence.

TheapparentmeaningoftheversesshowthatIbrãhīm(‘a.s.)acceptedthefactthatforallthingsthereisGod,theOriginator,theUnique,WhohasnopartnerinHisCreationandOrigination,andthatisAllãh,theSublime;andthathumanshaveaLordwhoobviouslymanagestheiraffairs.HissearchwasonlytoseewhetherthisLordwhomanagestheaffairsisthesameAlmightyGodtoWhomcreationandoriginationisattributedoroneofHiscreationswhomHehastakenasapartnerforHimselfanddelegatedthetaskofmanagementtohim.Therefore,hepresentsthehypothesisaboutthestar(thattheyworshipped)andthenthemoonandthenthesun,andlooksintoeachoneofthemtoseewhethertheyarecapableofhandlingthetaskofmanaging[theuniverseingeneral]andthemanagementofpeople'saffairs[inparticular].

Althoughthispropositionandconsiderationobviouslyoccursbeforeattainingtheconvincingproofoftheresult–sincetheresultissubsequenttotherationalproof–itdoesnotharmIbrãhīm(‘a.s.)[andhisstatusasabeliever].Aswehad

explainedearlier,theversesdescribethestoryofIbrãhīm(andthehumanbeing)inthefirstphaseofdiscerning[truthfromfalsehood]andofbeingcapableoftakingonthereligiousobligationsbycontemplatinginmattersofmonotheismandotherfundamentalthoughts,andthathewaslikeaslatedevoidofanyshapesandwritingsatall.Thenhestartssearchingandbeginsbyprovingcertainthingsandrejectingcertainothersinordertoreachtothetruebeliefandsoundfaith.Allthewhile,heisonthepathoftruthandthereisnoblameonhimduringthetimewhenhegoesthroughtheprocessbetweenrejectingcertainthingsoutoflackofdistinctionandacceptingotherthingsonbasisofcompleteunderstandingandfullknowledgeofthetruth.

Humanlifebynecessitygoesthroughthestagewhenittrans-formsfromlackofknowledgeaboutessentialbeliefstothestageofawarenesswhenrationallyheisobligedtoseekandconsider[thetruth].Thisisageneralphenomenoninhumanlifeinwhichheprogressesfromdeficiencytoperfection;allhumansareequalinthismatter.Ofcourse,thereareexceptionsincaseofsomeindividualsthatgoesagainstthisgeneralphenomenoninwhichtheydemonstrateperceptivefacultyandknowledgebeforethenormalageofdiscern-mentandmaturityastheQur’ãnhasmentionedabout‘Īsã(‘a.s.)andYaḥyã(‘a.s.)–thatisindeedagainsttheprevailingnormandnotallhumanhavethatqualitynorallprophetshavedonesuchathing.

Inshort,thehumanbeingdoesnotpossesstheconditionsthatwillobligatehimtohavesoundbeliefordogooddeedsfromthefirstdaywhenthesoulisbreathedintohim;hegraduallygainsthatabilityuntiltheconditionsarefulfilledwhichthenobligateshimtoseekandconsiderthetruth.So,hislifeisindeeddividedintotwoparts:beforetheageofdiscernmentandmaturityandaftertheageofdiscernmentandmaturity,anditisinthelatterstagethatheiscapableofdealingwithmattersofbeliefandconfrontstheminthatstageoflife.Betweenthesetwophases,thereisanintermediarystagewhereheisconfrontedwiththedutyofseekingandconsideringthetruth.Thereinheseeksthetruebelieftowhichhisnatureguideshimbymeansofarguments:Doesheortheuniverseexistwithoutacreatorordotheyhaveacreator?Ifyes,isthecreatoroneorhasheapartner?Thenhelooksatthesignsvisibleintheuniverseforthesepropositionsandreflectsonthemwhethertheysupportordenyhispropositions,

andsoheacceptsoneandrejectstheother.Aslongashisprocessofargumentsdoesnotreachasolidconclusion,heisuncertainandundecided;heisonlyatstageofassumptionandreflectionontheidea.

Basedonthisreflection,thestatementofIbrãhīm(‘a.s.)aboutthestar:"ThisismyLord,"aswellashisforthcomingstatementsaboutthemoonandthesunarenotbasedoncertaintyandfirmnessthatwouldbeconsideredaspolytheism.Itisjustapropositionthatneedstobeconsideredinrelationtothesignsthatproveandsupportit.Thismaybeprovedfromtheversesthatappeartosaythathewasinthestateofanticipationandexpectation.Thisisoneperspective.

However,Ibrãhīm[‘a.s.]'sstatementinhisargumentwithhisfatherthattheAlmightyAllãhhasnarratedinsūrahof"Maryam"(ch.19):"Omyfather!Trulytheknowledgehascometomewhichhasnotcometoyou,thereforefollowme;Iwillguideyouonarightpath.Omyfather!ServenottheSatan;surelytheSatanisdisobedienttotheBeneficent(Allãh).Omyfather!SurelyIfearthatapunishmentfromtheBeneficent(Allãh)shouldafflictyousothatyoushouldbeafriendoftheSatan."Hesaid:"Doyoudislikemygods,OIbrãhim?Ifyoudonotdesist,Iwillcertainlyrevileyou,andleavemeforatime."

He(Ibrãhīm)said:"Peacebeonyou,IwillpraytomyLordtoforgiveyou;surelyHeiseverAffectionatetome;"(19:43-47),provesthathe[‘a.s.]wasfullyawareofthereality,andthattheonewhomanageshisaffairsisaffectionatetowardshimandgreatlyhonourshim,istheAlmightyAllãhandnoneelse.

Therefore,hisstatement:"ThisismyLord",isofagenreinwhichapersonconsidershimselftobelikethem,goesalongwiththem[intheirideas],andthenpresentsthemwiththeevidencethatprovestheweaknessoftheirideaandthefalsityoftheirstatement.Thismethodofargumentismostappealingtotheopponent'ssenseofjustice,mosteffectiveinsubduinghisbiasandprejudice,andmostsuitableinmakinghimlistentotheargument.

Thesentence:"Sowhenitset,hesaid:'Idonotlovethesettingones.'"al-Ufulmeanssetting[ofsomething;hereitmeanssettingofthestar].Itprovesthefalsityofthestar'slordshipbyattributingthequalityofsettingtoit.Thestarthatsetsiscutofffromthoseuponwhomithadrisen,andthetaskofmanagingthecreationdoesnotsitwellwithbeingcutoff.

Indeed,godshipanddependencyisarealrelationshipbetweentheLordandtheonewhoisnourishedbyHim,andthatleadstotheloveofnourishedonetowardsHisLordbecauseofthenaturalattractiontowardsHimandbeinglinkedtoHim.Lovecannotbebasedonsomethingthatperishesandwhosebeautyends,thesamebeautythatwasreasonforlove.Whatweobserveinthehumanthatheoftenfallsinlovewiththepresentandprevailingbeautybecauseheisintenselyengrossedintoitandhedoesnotpayanyattentiontothefactthatonedayitwillendandvanish.Therefore,theLordmustbeever-livingandnotsubjecttochangeliketheembellisheddecorationsthatliveandthendie,existandthenperish,riseandthenset,appearandthendisappear,attainyouthfulnessandthenbecomeold,aredelightfulandthenbecomedisfigured.Thisisarationalargumenteventhoughitmightappearasrhetoricorpoetry.Ponderonit.

Anyway,Ibrãhīm(‘a.s.)invalidatedthelordshipofthestaronbasisofitssettingdimensionintwoways:Eitherbyalludingtothefactthathedoesnotloveitbecauseofitssettingsincedependencyandservitudeisbasedonlove,andonewhodoesnotlovesomethingcannotworshipit.IthasbeennarratedfromImãmaṣ-Ṣãdiq[‘a.s.]:"Isreligionanythingbutlove?"Wehaveexplainedthatearlier.Orbybasingonabsenceofloveandtheissueofsettingwasmentionedasajustificationfornotlovingitsinceitiscontrarytolordshipanddivinity.

Beingobjectofloveisanessentialconcomitantforlordshipanddivinity;andsomethingthatlacksthetrueandlastingbeautycannotbeanobjectoflove,andthereforeitcannotbethelord.Thecontextoftheargumentinthisverseisapparentlybasedonthispoint.

InthisconversationofIbrãhīm(‘a.s.),followingpointscanbediscerned:

Firstly,thereisanindicationofessentiallinkbetweenloveandlordshiporbetweenloveandsenseofservitude.

Secondly,Ibrãhīm(‘a.s.)hasusedtheattributecommonbetweenthestarandbetweenthemoonandthesun[i.e.,allofthemriseandthenset],andhasrepeatedtheargumentintheircasesalso.Thiswasdoneeitherbecausehewasunaware,asmentionedearlier,thatthemoonandthesunalsoriseandsetinthesamewayasthestarorbecausethepeopleinallthreecasesweredifferentgroups.

Thirdly,inhisstatementofnegatingthelovewhenhesays:"Idonotlovethesettingones",hehasusedthestyle[al-ãfiluyn,thesettingones]thatisusedforintelligentbeings[andnotforinanimateobjectslikethemoonandthesun].Thiswassortofanindicationthatsomethingthatlacksperceptionandreasondoesnotatalldeservelordshipashehasindicatedinhisstatement:"Omyfather!Whydoyouworshipwhatneitherhearsnorsees,nordoesitavailyouintheleast;"(19:42),andhisotherstatement:Whenhesaidtohisfatherandhispeople:"Whatdoyouworship?"Theysaid:"Weworshipidols,soweshallbetheirvotaries."Hesaid:"Dotheyhearyouwhenyoucall?Ordotheyprofityouorcauseyouharm?"Theysaid:"Nay,wefoundourfathersdoingso."(26:70-74).Firstheaskedthemabouttheiridolsasifhedidnotknowanythingaboutthem;andsotheyrepliedtohimthattheyarestatuesandimagesdevoidofperceptionandsensation.ThenheaskedthemabouttheirknowledgeandpowerwhileheusedtermsassociatedwiththosewhohaveintelligenceasanindicationthatAllãhmustpossessthisqualityofintelligence.

QUR’ÃN[76]:Thenwhenhesawthemoonrising,hesaid:"ThisismyLord."Sowhenitset,hesaid:"IfmyLordhadnotguidedme,Ishouldcertainlybeoftheerringpeople."

al-Buzugh( غوز بلا )meanstherising.Asforthediscussionabout"Thenwhenhesaw…"thathasalreadypassedearlierbecauseofitsconnectiontothepreviousargument.Ibrãhīm'sstatementthat"ThisismyLord"isofagenreinwhichapersongoesalongwiththeothersaswasdiscussedinthepreviousverse.

Whenthemoonset,hesaid:"IfmyLordhadnotguidedme,Ishouldcertainlybeoftheerringpeople."HereIbrãhīm(‘a.s.)hastakenintoconsiderationwhathehadsaidearlierininvalidatingtheargumentforlordshipofthestar–sinceboththestarandthemoonriseandset,andsettingisnotsuitableforlordshipashesaid:Idonotlovethesettingones,sotheconclusionisthesameforboth.Sohisstatement:"IfmyLordhadnotguidedme…"islinkedtotheobservationhehadmade[earlier]concerningthemoonthat"ThisismyLord":ifhehadcontinuedtoinsistonit,thenhewouldhavebeeninerrorandoneofthosemisguidedindividualswhobelievedinthelordshipofthemoon.Thestatementaboutthemoonwasanerrorforthesamereasonasgivenearlieraboutthestarsincethequalityofsettingisnotexclusivetoit;ratheritcanapplytoitaswellasothersimilarentities.

Fromtheabove,wecansurmisethefollowing:

Firstly,therewerepeopletherewhobelievedinthelordshipofthemoonjustasthosewhobelievedinthestar.Moreover,theversethatfollows:"Omypeople!SurelyIamclearofwhatyousetup(withAllah),"(6:78)isalsoindicativeofthisfact.

Secondly,Ibrãhīm(‘a.s.)wasatthattimeinstateofsearch,hopingtoattainDivineguidanceandexpectinghisLord'sgraceinformofthesoundbeliefandtheindisputableperspectiveirrespectiveofthefactwhetherhisstatementsaretakenintheliteralsense(supposingthathewasindeedseekingthetruth)orintherhetoricsense(inwhichheinitiallyagreeswithahypothesisinordertoshow

itsflaw).Thiswasdiscussedearlier.

Thirdly,Ibrãhīm(‘a.s.)wascertainthathehasaLordwhomanageshisguidanceandhisotheraffairsandthathewasonlyseekingHim,eitherintherealsenseorinthesenseofpretence,sothathemayidentifyHim:isHeHimselftheonewhocreatedtheheavensandtheearthorwasitcreatedbysomeofHiscreation?Andwhenitdawneduponhimthatthestarandthemoonareincapableofsuchataskbecauseoftheirsetting,heexpectedhisLordtoguidehimtowardsHimselfandpurifyhimofthemisguidanceofthosewhowereinerror.

QUR’ÃN[6:77-78]:Thenwhenhesawthesunrising,hesaid:"ThisismyLord;thisisthegreatest."Sowhenitset,hesaid:"Omypeople!SurelyIamclearofwhatyousetup(withAllãh)."

"Thenwhen"isanindicationoftheconnectionofthisstatementwiththepreviousargument;andeventhewords:"ThisismyLordhasoccurredeitherinhypotheticalsenseorinthestyleofinitiallyagreeingwiththeview[inordertodisproveit]aswasdiscussedinpreviousverse.

[OnUsageofMasculinePronounforaFeminineNoun]:

Thewords:"ThisismyLord"wasalsorepeatedincaseofthemoonwhenhesawitrisingafterhavingseenthestar;andthatiswhy,inthisthirdcase,headdedthedescription:"thisisthegreatest"forthesunasfinalhypothesisofitslordshipafterprovingthefirsttwocasesasinvalid.Itwasmentionedearlierthatusingofthepronoun"hãdhã=this"whilepointingtothesunwasdonebecauseIbrãhīm(‘a.s.)didn'tknowthatitwasacelestialbodythatrisesandsetsfromourperspectiveeverydayandnight,andthatthephenomenonofdayandnight

aswellasthefourseasonsarerelatedtoit.

Usingthemasculinepronounisanindicationthatthepersonwasnotabletoclearlydistinguishtheentityofhispointofreference:itisjustlikethesituationwhenyouseeshapeofapersoncomingtoyoufromfarbutyouareunabletodistinguishitasmaleorfemale,andsoyousay:"Whoisthis?"[This( اذه hãdhã)ismasculine.]Similartoasituationwhereyoucannotdiscernwhethertheshapeisofalivingbeingoranobject,andsoyousay:"Whoisthis?"[Usingthesamehãdhã.]ProbablythiswasthefirsttimethatIbrãhīm(‘a.s.)hadcomeouttohisuncleandhispeoplefromisolationandhadnotwitnessedtheoutsideworldandthehumansociety,andsowhenhesawacelestialbodylikethestarandthemoonandthesun–wheneverhesaweachoneofthemasashinninglamp–hesaid:"ThisismyLord",asifhehadnocompleteknowledgeofitaswehadmentionedearlier.

Thisissupportedinawaybyhisstatement:Sowhenitset,hesaid:"Idonotlovethesettingones."ThereisanindicationinitthatIbrãhīm(‘a.s.)assumedmomentarilythatthestarwastheLorduntilhesawitssettingandthendecidedthathisassumptionwaswronganditcan'tbethelord.Ifhehadknownthatthestarsets,thenhewouldhavedenieditslordshipearlierashehaddoneincaseoftheidolswhenhesaidtohisuncle:"Doyoutakeidolsforgods?SurelyIseeyouandyourpeopleinmanifesterror,"[6:74];and:"Omyfather!Whydoyouworshipwhatneitherhearsnorsees,nordoesitavailyouintheleast,"[19:42].

ItisalsopossibletosaythatIbrãhīm(‘a.s.)delayedhisstatement:"Idonotlovethesettingones",untilthestarsetsothathecouldprovetothemwhatcouldbediscernedbysenseofobservationashehaddonewhenhesmashedtheidolsexceptthebiggestonesothattheycanseetheinabilityoftheidolsandthattheyarejustinanimateobjectsthatcannotpreventanyharmorevilfromthemselves.

Inexplainingthemasculineusageofthedemonstrativepronoun("this=hãdhã"),theexegeteshavetreadeddifferentpaths:

i.)Somesaythatusingthemasculinepronounwasinordertolinkittothepointofreferenceorthecelestialbrightbody;inotherwords,itsays:"thispointofreferenceorthiscelestialbrightbodyismyLordsinceitisthegreatest."[Thatis,itdoesnotrefertothesun,whichisafemininenoun.]

Althoughusingthemasculinepronouncewithsuchanexplan-ationisvalidbuttheremustbeareasontojustifysuchausage.Itisnotcorrecttodosowithoutaproperjustification,otherwiseitwillbepermissibletochangeeveryfemininepronounintomasculinearbitrarilyandthatwillruinthelanguageitself.

ii.)Somesaythat[theusageofmasculinepronounforafeminineobject]isbasedontheruleofthesubjectfollowingthepredicateinitsgendersincetheterms"theLord"and"thegreatest"aremasculinethereforethedemonstrativepronounhasfollowedthemasculineform.AnexampleofareverseformcanbeseenintheAlmighty'sWord:Thentheirexcusewouldbenothingbutthattheywouldsay…[6:23]inwhichthemasculinepredicatehasfollowedthefemininesubject[ ةن ت .[ف

Moreover,thereisaviewthatthepeopleofIbrãhīm[‘a.s.]'serabelievedinfemininegodsalsoastheybelievedinmasculineones,andtheydescribethefemalegodsas"ilãhah( ةهلإ )=god","rabbah( ةبر )=lord"[bothendingwithafeminineه…h],"bintu'llãh( هل لا ت نب )=Allãh'sdaughter"and"zawjatu'r-rabb(ب رلا ت جوز )=wifeofthelord".Basedonthis,itwasappropriatetousethefeminine"rabbah( ةبر )"[insteadofrabb]andsothesentenceshouldhavebeen"hãdhihirabbatī"or"Ãlihatī".Thecriticismonthepredicatefollowingthegenderofthesubjectin:"ThisismyLord",alsoappliestothesubjectfollowingthepredicate.Thustherewouldbenomeaningintheruleoffollowingthepronouns.

Thesentence:Thisisgreateristhepredicatewhichhasanelativenoun['greater']

andtheruleinelativenounisthatifitcomesasapredicate,itshouldcomeinthenounformofaf‘al( لعفأ )anditisneutralasfarasgenderisconsidered.So,itcanbesaidthat"Zaydisafdal(better)than‘Umar"andalso"Laylãisajmal(morebeautiful)thanSalmã."Withsuchagender-neutralentity,wedonotacceptthatitisfromthemasculinewordsthatfollowsthesubject.

iii.)Somesaythatusingmasculineforminthedemonstrativepro-nounwasforhonouringthesunsincelordshipisattributedtoit–thisisdonetoshieldtheLordfromqualityoffemininity.

However,theydidnotconsiderfemininityasaninferiorqualitythatneededtobeshieldedfromdivinity.ThepeopleofBabylonthemselveshadfemalegodssuchasNinmah,themothergoddess,Ninkarrak,thedaughterofAnu[agodofheaven],Mylitta,wifeofShamash,Zarbanit,thegoddessofnursing,andgoddessAnunnaki.AgroupofArabpolytheistsusedtoworshiptheangelsandconsiderthemasAllãh'sdaughters.Ininterpretationoftheverse:TheydidnotcallbesidesHimonanythingbutfemales;(4:117),itissaidthattheyusedtocalltheirgodsbyfemalenamesandwouldsay:'femaleofso-and-sotribe'referringtotheidolthatthetribeworshipped.

iv.)SomeamongtheexegetessaythatthepeopleofIbrãhīm(‘a.s.)usedtoworshipthesunasthemalegodandbelievedthathehadawifebythenameofAnuunit.Andsotheverseunderdiscussionreflectstheirbelief.

However,theirbeliefthatthesunismaledoesnotjustifychangingthefemininityofthewordtomasculine.Moreover,Ibrãhīm'sstatementtoNimrod:SosurelyAllãhbringsthesunfromtheeast,thenbringit(you)fromthewest;(2:258)[" اه ,it'isafemininepronoun]whilereferringtothesundefiestheirclaim.

v.)SomesaythatIbrãhīm(‘a.s.)spokeSyriaclanguage,thelanguageofhis

people,andtheydidnotdifferentiatebetweenthepronounsandthedemonstrativepronounsongenderlinesrathertheyusedmasculineformforall;andthattheNobleQur’ãnhasmaintainedhisstatementaccordinglyinmasculineform.

However,thisisnotanacceptableexplanationsinceitiscommontofollowthegrammarrulesofthewordsinspiteofdifferenceinlanguages;itisactuallypermissiontofollowthegrammarrulesespeciallywhenitcomestothemeaningthatisnotdependentonspecificwordings.Moreover,theAlmightyhasquotedmanyargumentsandprayersfromIbrãhīm(‘a.s.)intheQur’ãnandinmanyofthosecasesthefemininegenderhasbeenconsideredappropriately.So,whyshouldthiscasebedifferentbyignoringthefemininityofthepronouns?EveninhisstatementwhenarguingwiththekingofBabylon:SosurelyAllãhbringsthesunfromtheeast,thenbringit(you)fromthewest,(2:258).Ibrãhīmhasusedafemininepronounwhilereferringtothesun.

vi.)ThemostsurprisingoftheviewsonthismatteriswhathasbeenmentionedbysomecommentatorsstubbornlythatIbrãhīm(‘a.s.)aswellasIsmã‘īlandHãjarusedtospeaktheoldArabiclanguage.Thesummaryofhisargumentisthefollowing:TheanthropologistshaveproventhattheArabsofthePeninsula,fromdawnofhistory,hadcolonizedtheChaldeancitiesaswellasEgyptandtheirlanguagehaddominatedthoseregions.SomeofthemhaveclearlystatedthatKingHammurabi,whowasacontemporaryofIbrãhīm(‘a.s.),wasanArab;andthatHammurabiwasakindandpeacefulruler,andhasbeendescribedintheOldTestamentasagreatpriest.ItalsosaysthatHammurabiblessedIbrãhīmandthatIbrãhīmgavehimthetenthofeverything.Healsosays:ItisknowninthebooksofḥadīthandArabichistorythatIbrãhīmsettledhisson,Ismã‘īl(‘a.s.),withhisEgyptianmotherHãjarinthevalleywhichemergedlateronasthecityofMecca,andthatAllãhmadeagroupfromtheJurhamtribetosettlewiththemandbesubservienttothem;andthatIbrãhīmusedtoperiodicallyvisitthemboth,andthatheandIsmã‘īlbuilttheHolyHouseofAllãhandspreadthefaithofmonotheismintheArabland.ItsaysinahadiththatIbrãhīm(‘a.s.)cameoncetoMeccatovisithisson,whohadgoneforhunting,andsohetalkedwithhiswifewhowasfromJurhamtribeandhewasnotpleasedwithherattitude.Thenhecameagaintovisithissonanddidnotfindhim,andsohetalkedwithhis

anotherwifewhoinvitedhimtocomeinandwashedhishead.Ibrãhīm(‘a.s.)waspleasedwithherandprayedforher.AllthisprovesthatheusedtospeakArabic.Thisisthesummaryofthatcommentator'sargument.

However,thisisnotaplausibleexplanationbecauseproximityoftheArabsofthePeninsulatoEgyptandChaldeanland,andtheirinteractionwiththemorcolonizinganddominatingthemdoesnotnecessarilymeanthattheirlanguagewaschangedtoArabic.ThelanguageofEgyptwasEgyptianandthelanguageofChaldeanandAssyrianpeoplewasSyriac.YessuchinteractionmutuallyinfluencesthelanguagesasfarassomenamesandwordsareconcernedasweseeintheHolyQur’ãnexampleofwordslikeal-qis'ãsandal-istabraq,etc.24

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24al-Qisṭãs(اس القسطsee17:35)meansbalance,scale;itisanArabizedwordofRomanorigin.al-Istabraq(قر ستب لا see

55:74)meansbrocade;itisanArabizedwordofPersianorigin.(tr.)

AsforhisstatementthatHammurabiwasacontemporaryofIbrãhīm(‘a.s.),thatcannotbecollaboratedbyreliablehistoricalsources,theruinsofBabylonthathavebeendiscovered,andthestoneknownasCodeofHammurabi(thatwasdevisedandimplementedbyhiminhiskingdomanditisknownasthemostancientcodeoflawintheworld).SomescholarshavesaidthatHammurabi'sreignwasbetween1686BCand1728BC;whileotherhavesaidthatheruledBabylonduring2232–2287BC.WhereasIbrãhīm(‘a.s.)livedaround2000BC.More-over,Hammurabiwasanidolworshipper,andunderthecodeoflawinthestone[knownastheCodeofHammurabi],heseekshelpfromgodsforperpetuityofhislaws,popularsupportforitandpunishmentforthosewhointendtochangeoropposeit.

AsforhisstatementaboutIbrãhīm(‘a.s.)settlinghissonandhisslave-girlinthe

southwestplainsofArabia,buildingoftheHolyKa‘bah,spreadingAllãh'sreligion,andhismutualunderstandingwiththeArabs–noneofthisprovesthatheusedtotalkinArabiclanguage.Thisisobvious.

Letusnowreturntoourdiscussion.Allãh'sstatement:"thenwhen"in[6:78]Thenwhenhesawthesunrising,showsitsconnec-tiontotheearlierverse:Sowhenitset,hesaid:"IfmyLordhadnotguidedme,Ishouldcertainlybeoftheerringpeople."ItprovesthatthemoonhadalreadysetwhenIbrãhīm(‘a.s.)sawthesunrising.Thiscouldhavehappenedonlyinautumnorwinterinnorthernaltitudes(thathadthelandsofChaldea)whennightsarelonger,especiallywhenthemoonisinthesouthernconstellationliketheArcherandtheCapricorn.Duringsuchconditions,themooncansetbeforethesuninthelatterhalfofthelunarmonth.WeearliersawAllãh'sstatement:Sowhenthenightover-shadowedhim,hesawastar;hesaid:"ThisismyLord."Sowhenitset,hesaid:"Idonotlovethesettingones."Thenwhenhesawthemoonrising,hesaid:"IsthismyLord?"[6:76-77].Uponaddedreflection,thestatementprovesthatthenightwasfromthelatterhalfofthelunarmonthandthatthestarwastheVenuswhichIbrãhīmsawfirstinthewestwhileitwasdescendingandthenhewitnesseditssettingandthentherisingofthemoonfromtheeast.

TheversesprovethatIbrãhīm(‘a.s.)disputedwithhispeopleabouttheidolsduringthedaytimeandwasengagedwiththemonthatdaytillthenightover-shadedhimandatthattimehesawtheVenusandthepeoplewhoworshipit.So,hewentalongwiththemin[believingin]itslordshipbysaying:"ThisismyLord."Hecontinuedtoobserveituntilitset.Andthatnightwasfromthelongnightsofthelatterhalfofthelunarmonthandperhapsthemoonwasinorbitintheshortercirclefromthesoutherncirclesoftheorbitbutwhenitset,herejecteditslordship.HecontinuedtolookforhisLordandsoughtHisrefugeeagainstmisguidanceuntilthesunrose.Hesawitrisingandofbiggersizethanwhateverhehadseenearlierofthestarandthemoon;soheagainjoinedthemin[believingin]itslordshipeventhoughthefalsityofthelordshipofthestarand

themoonwascleartohimandtheywerebothcelestialbrightbodieslikeitbuthetookitsbiggersizeasajustificationtoacceptitslordshipandendedupsaying:"ThisismyLord;itisbigger."Hesatanticipatingthefutureuntilthesunalsosetandsoherejecteditslordshipandpolytheismofhispeoplebysaying:"Omypeople!SurelyIamclearofwhatyousetup(withAllãh)."

AndheaffirmedthelordshipofAlmightyAllãhashehadaffirmedHisdivinityinthesenseofcreatingtheheavensandtheearthandoriginatingthem.Sohesaid:"SurelyIhaveturnedmyface,beingupright,whollytoHim–i.e.,beingsubmissivetotheDivinity–Whooriginatedtheheavensandtheearth,–withoutanydeviationtotherightortheleft–andIamnotofthepolytheists,"–byassociatinganythingfromHiscreationandinventiontoHiminworshipandsubmission,(6:79).

IthasbeenmentionedearlierthatthepresenceofAllãh'sstatement:AndthusdidWeshowIbrãhīmtheKingdomoftheheavensandtheearthandsothathemightbeofthosewhoaresure,inmidstoftheseversesprovesthatIbrãhīm(‘a.s.)indeeddeducedtheargu-ments(thatheusedagainsthisfatherandhispeople)fromwhatheusedtoseeofthekingdomoftheheavensandtheearthandthatAllãhhasblessedhimwiththesurety–theresultofshowinghimtheking-dom–uponhisheart.AndthisisclearevidencethattheargumentsthatIbrãhīm(‘a.s.)usedweredemonstrativeproofemanatingfromthebreastofconvictionasseeninourexplanationofhiswords:"Idonotlovethesettingones."

Thefollowingpointsbecomeclearfromthepreviousdiscussion:

Firstly,Ibrãhīm'sstatementthat:"Idonotlovethesettingones,"isademonstrativeconvincingargumentbasedonhimnotlovingthesettingonesand

theincompatibilityofsettingwithdivinity.

AcommentatorhasapparentlyopinedthatIbrãhīm'sargumentwasacommonargumentandnotademonstrativeargument.Hesays:"Thetruthisthatthestatement[ofIbrãhīm]wasasubtleallusion,notanexplicitspeculativeargument,"inwhichheisalludingtohispeople'signoranceinworshippingthestars:theyareworshippingsomethingthathidesitselffromthemandisunawareoftheiractofworship.

Thisisthebasisofconsidering'setting'asincomputablewithdivinity(asopposedto'rising'and'appearing')andhebasedhisargumentonitsinceoneofthequalitiesofdivinityisappearanceeventhoughHisappearanceisdifferenttothatofHiscreation.25

Thiscommentatoris,firstofall,obliviousofthefactthatplacingoftheAlmighty'sstatement:AndthusdidWeshowIbrãhīmtheKingdomoftheheavensandtheearthandsothathemightbeofthosewhoaresure,amongtheversescontainingtheargumentsisthestrongestevidencethathisargumentswerebasedonwhathesawoftheDivineKingdomwhichisthebasisofhisconvictionaboutAllãhandHissigns.

Withthisproof,howisitconceivablethathisargumentwasacommonandnotademonstrativeone?

Thesecondpointofthiscommentator'soblivionisthattheargu-mentisbasedonloveandabsenceoflove,notontheissueof'setting'.Moreover,eveniftheargumentisbasedontheissueof'setting',thatdoesnotexcludeitfrombeingademonstrativeargument.Ibrãhīm(‘a.s.)indeeddescribedhisreasonforrepudiatingtheirdivinitybysayingthathefoundthemtobesettingandthathedoesnotlovethesettingonesandsohedoesnotworshipthem.ItisafactthatahumanbeingworshipshisLordbecauseHeistheLord,i.e.,Hemanagestheaffairofthehumanbeing,andgrantshimlife,sustenance,health,wealth,safety,power,knowledgeandothersthingsthatheneedsforhissurvival,soheisconnectedtoHisLordfromallaspectsofexist-ence.Thus,itispartofhuman

naturethatheshouldlovewhateverheneedsandheshouldlovewhoeverprovidesthoseneeds;nosensiblepersoncandoubtthisreality.So,thehumanbeingworshipstheLordbecausehelovesHiminordertoseekhisbenefitsortoavertharmfromhimselforboth.

Itisalsohumannaturethathedoesnotlinkhimselftosomethingthathasnopermanenceexceptthatsometimesgreedorlustdivertshisnaturetowardstheenjoymentandturnshimawayfromreflectingonitstemporaryandpassingphase.TheNobleQur’ãnhasfrequently

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25ThisreferstoRãshīdRiḍãinal-Manãr,vol.7,p.466.(tr.)

usedthisstyletocondemntheworldandhasdiscouragedthepeoplefromexcessiveattachmenttoitsbeautiesandsubmergingintoitsdesires.Forexample:Thelikenessofthisworld'slifeisonlyaswaterwhichWesentdownfromthesky;byitsminglingtheherbageoftheearthofwhichmenandcattleeatgrows;untilwhentheearthputsonitsgoldenraimentanditbecomesgarnished,anditspeoplethinkthattheyhavepoweroverit,Ourcommandcomestoit,bynightorbyday,soWerenderitasreaped,asthoughithadnotbeeninexistenceyesterday…(10:24);WhatiswithyoupassesawayandwhatiswithAllãhisenduring…(16:96);and…whatiswithAllãhisbetterandmorelasting…(42:36).

So,Ibrãhīm'sstatementthat:"Idonotlovethesettingones",provesthatathingthatdisappearsfromhumansandhasneitherpermanencenorstabilitydoesnotdeservetobelovedbythemorbeattachedtothem.TheGodthatahumanbeingworshipsshouldbesuchthathecanloveHim,andsoitfollowsthatGodcannotdisappearfromhimandlosehim;andthereforethesecelestialbodiesdonotdeservethetitleofdivinity.Thisis,asyoucansee,anargumentthatisknowntothecommonpersonaswellasthescholars.

Athirdpointofthiscommentator'sconfusionisbetweentherising(al-buzugh,)andtheappearance(al-tuhur, روه ظلا ),andhehasconcludedthat"therising"iscompatiblewithdivinity;ratherIbrãhīm'sstatementisbasedonthefactofrisingsinceoneofthequalitiesoftheLordistobevisible.[Ourresponseisthat]whathasbeenmentionedintheverse–andthatisnotthebasisoftheargument–isal-buzughwhichmeansrisingandappearingafterbeinginconcealmentandthatisincompatiblewithdivinity.

Moreover,thequestion:"WhydidIbrãhīmbasehisargumentonsetting(al-ufūl,لو ف لا )andnotonrising(al-buzugh)?"remainsunanswered.

Secondly,considering"thesetting"(al-ufūl)aspartoftheargu-mentandnot"therising"(al-buzūgh)issobecauserising,unlikesetting,doesnotemanatethelackoflovewhichisthebasisoftheargument.Thisexplainstheresponsegiven[byaz-Zamakhsharī]inal-Kashshãfaboutusingal-ufūlinsteadofal-buzūgh:"Ifyousay:'Whydidheargueagainstthemonbasisofsettingandnotrisingwhilebothhavephenomenonofchangefromastatetoanother?'Iwouldsay:'Theargumentbasedonsettingisclearersinceitschangeisassociatedwithdisappearanceandconcealment.'"Theargument,asyounowknow,isbasedonlackofloveandnotthesettingitselfthatwoulddemandtheshiftfromrisingtosetting.[Andsothisquestionanditsanswerareredundant.]

Thirdly,theargumentonlyintendstonegatethe'lordship'ofthethreecelestialbodiesinthesenseofmanagingtheworldorthehumanlife,andnotthe'lordship'insenseofcreationandmanagementalto-gether.Theidol-worshippersandstar-worshippersthemselvesdonotdenythattheirgodsarenottheLord[insenseoftheCreator]thatisinfactAllãhtheOneonlywhohasnopartner.

Thisexplainstheopinionofsometheologianswhosaythat"thesetting"hasbeentakenasbasisoftheargumentsinceitdenotesapossiblebeing,andwhateverispossibleisdependentonacauseandstandsattheendofthechainofcauseslinkedtotheNecessaryBeing.Thisissimilartotheunderstandingof

otherscholarswhosaythat"thesetting"negatesdivinitybecauseitisamovementandeverymovementmusthaveamover,andthatchainmuststopattheFirstMoverwhodoesnotneedanyoneanddoesnotchange,andthatistheAlmightyAllãh.

Boththesearguments,whilebeingdemonstrativearguments,areactuallynegatingfromthedependentandmovingentitiesthestatusoflordshipinthesenseoftheFirstCauseuponwhomallthecausesaredependent,andinthesenseoftheCreatorandSustaineruponwhomallthecausesrely.However,theworshippersofthestarssuchastheSabaeansandothers,eventhoughtheybelievedthatthecelestialbodieswereeternal,everlastingandconstantlyinmovement,yettheydidnotdenythatalltheseareeffectsdependentintheirexistenceandtheirpowerupontheAlmighty.SothesetwoexplanationsarerelevanttotheatheistswhodenytheexistenceoftheCreator,andnottotheSabaeansandtheidol-worshippersofmultiplegodswhomIbrãhīm(‘a.s.)wasaddressinginhisarguments.Moreover,youknowthattheargumentwasnotbasedonthephenomenonof'setting'ratheronthelackofloveforsomethingthatsetsanddisappears.

Asforthejustificationofbasingtheargumentontheconceptofpossiblebeing(thatisdependent)andtheconceptofmovement(byexplaining"thesetting"assomethingthatisdependentandmoved)isnotvalidsincetheArabsdidnotequate'setting'withdependenceorcreatednessnorwithchangeormovement.Thecommentatorisobliviousofthefactthattheydon'tclaimthat"thesetting"intheversemeansdependencyormovement,rathertheysaythat"thesetting"isusedasanargumenttoprovedependencyormovementandchange.Asforthemeaningof"thesetting"asdisappearanceaftervisibilityandconcealmentafterappearance,thatisincompatiblewiththestatusofdivinitybutiscompatiblewithlordship[inthemeaningoflessergods]asthecommentatorhimselfhasconfessedtoit.

Moreover,eventheAlmightyAllãhisabsentfromourperceptioneventhoughnochangeoccursinneitherHimnorthephenomenonofdisappearanceafter

visibility,andconcealmentafterappearanceoccurinHiscase.Thus,theargumentthatthedisappearanceandconcealmentincaseoftheAlmightyisfromourperspective,notfromHisperspec-tive;andbecauseofourpreoccupationwiththingsthatdivertourattentionfromHim,notbecauseoflimitationinHisBeingandlackinHispower–thisargumentisnothelpfulbecausethedisappearanceofthesecelestialbodies,especiallythedailymovementofthesun,isalsofromourperspectivesincewearepartoftheearththatrotatesdailyonitsownaxisandturnsusawayfromthedirectionofthesecelestialbodies;soinreality,itisuswhosetdownfromthemafterhavingrisenuptowardsthem,anditisjustdelusioninperceptionthatmakesusthinkotherwise.

ar-Rãzīhastriedtoreconcilealltheseviewsinhiscommentaryasfollows:"al-Ufulmeansdisappearanceofathingafteritsvisibility.Onceyouknowthis,apersoncanraiseaquestion:al-Ufulindeedprovescreatednesssinceitispartofamovement;andinthatsense,risingalsoprovescreatedness.So,whydidIbrãhīm(‘a.s.)abandontherisingasbasisoftheargumentandmovedontothesettingtoprovehispoint?

"Theansweris:Nodoubtthatrisingandsettingbothareequalinprovingthecreatednessofthesun.

However,theproofthattheProphetsuseincallingthepeopletowardsAllãhshoulddefinitelybeobviouslyclearinawaythatitcanbeunderstoodbytheclever,thelessintel-ligentandtheintelligentpersonalike.Althoughtheargumentbasedonmovementisstrongbutitissubtleandonlythelearnedpeoplecanperceiveit.Whereastheargumentbasedonsettingisaclearproofknowntoeveryone:thepowerofthestardisappearswithitssetting.Andsotheargumentofsettingprovedthepointfully.

"Someresearchscholarshavesaidthat:Theactofsettingdownasdimensionofcreatednessisalsouful;andthebestargumentistheonethatissuitableforalllevels:theexperts,theaveragepersons,andthecommonpeople:Thespecialistsconnectufultothephenomenonofpossibleanddependentbeing,andeverydependententityisperpetuallyinneedandthechainofdependencemustend

withanOmnipotentBeingastheQur’ãnsays:andtoyourLordisthegoal;[53:42].Theaveragepersonsconnectufūltomovement,andeverymovingentityisacreatedbeingandeverycreatedbeingiseventuallyinneedofanEternalandOmnipotentBeing;therefore,whateversetscannotbegodsinceGodistheonewhoisneededbytheonewhosets.Thecommonpeopleperceiveufulsimplyassetting;andtheyseethatwheneverastarnearssetting,itsradiancediminishes,itslightdecreasesanditspowervanishes,anditbecomeslikeanabdicatedrulerandwithsuchanattributeitlacksdivinity.So,thisonesentence:'Idonotlovethesettingones'iscomprehensiveenoughtocoveralllevelsfrom'theonesbnear[toAllãh]'(al-muqarrabin)to'thePeopleoftheRightHand'(aṣḥãbu'l-maymanah)and'thePeopleoftheLeftHand'(aṣḥãbu'l-mash'amah).Hence,itbecomesthemostcompleteoftheproofsandthebestofthearguments.

"Italsohasanothersubtlepoint:Ibrãhīm(‘a.s.)wasarguingagainstthosewhowere[notonlystar-worshippersbutalso]astrologers.Theopinionoftheastrologersisthatwhenthestarisintheeasternquarterofthehorizonrisingtowardsthesky'szenith,ithasstrongimpactbutwhenitisinthewesternhorizonclosetothesettingpoint,itlosestheintensityandbecomesweaker.Ibrãhīm(‘a.s.)usedthissubtlepointtoprovethatGodisarealitywhosepowerneverdecreasesnordoesHisperfectionwareoffwhileyourbeliefisthatthestar,whenitisinthewesternhorizon,becomesweak,lesseffectiveandincapableofhavinganyimpactontheworld.Thisprovesthefaultinthestar'slordship.So,basedonthebeliefsoftheastrologers'them-selves,thephenomenonofsettinghasstrongerappealinshowingthefaultinthelordshipofthestar."Thusendstherelevantquotationfromar-Rãzīinitsentirety.26

Byponderingonwhathasbeenquoted,youwillrealizethatar-Rãzī'smasteryincategorizingtheargumentintovariouspartsbasedondifferenceamongthepeopleandhisvariousexplanationscannotbeprovenbyevenasinglewordoftheverseunderdiscussion.NordoesitnegatethebeliefoftheSabaensandthestar-worshipperssincetheydonotbelieveinthecelestialbodyastheSupremeGodwhohasunlimitedandabsolutepower;rathertheybelieveinitasadependentcreatedbeingwhichisperpetuallyinmotionandtheearthismanagedbyitsmovement.Noneoftheexplanationsofar-Rãzīnegatethisbelief.He

apparentlyrealizedtheobjectionafterthepassagequoted

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26SeeFakhru'd-Dīnar-Rãzī,Mafãtuhu'l-ghayb,vol.13(Beirut:DãrIḥyãu't-Turãth,1420AH)p.42-43.(tr.)

earlierandsofurtherelaboratedtheissueandtriedatlengthtogetoutoftheriddlewithoutanysuccess.

Moreover,thesecondargumentthathepresented[ontheconceptofmovement]isincomplete.Movementonlyprovesthecreatednessofthemovingentityfromperspectiveofitsquality,i.e.,themove-mentitself,andnotbyitself.Thedetailsofthisargumentshouldbesoughtinitsappropriateplace.

Fourthly,Ibrãhīm(‘a.s.)arrangedhisargumentsinaccordancewiththesignsoftheKingdomoftheheavensandtheearththatAlmightyAllãhhadshowntohim,andwhenevertheopportunityavaileditselftodiscusswithhisfatherandhispeople.Inthis,heusedtheperceivableitemsbecausehehadnotseenthedailychangingphenomenonofthecelestialbodiesasmentionedearlierorbecausehewantedtodiscusswiththemonbasisofwhatwasphysicallyperceiv-abletothem.Therefore,whenhesawoneofthethreecelestialbodiesbrightandrising,hesaid:"ThisismyLord";butwhenhesawitsetting,hesaid:

"Idonotlovethesettingones".

ThiswillexplaintheplausiblequestionthatarisesoutofIbrãhīm'sstatement:"Andwhenthenightovertookhim,hesawthestar…",itprovesthathewaswiththepeopleonthedayprecedingthenight,sowhydidhenotfirstmentionthesuntonegateitsdivinity?

Itispossiblethathecametohispeoplefordiscussionwhenthetimedidnotallowhimmorethatwhateverhearguedwiththemcon-cerningtheidols;andsohewasarguingwiththemduringthedaytimeorforsolonguntilthenightovertookhim.

Thereareotherpossibilitiesalsosuchasthecloudyskiesorthatthepeopleusedtogatherforworshipandsacrificeonlyatthebegin-ningofsunriseandhewantedtophysicallyshowthemtheargument.

Fifthly,itissaidthattheversesprovethatguidancecomesfromAlmightyAllãh,andtheseversesdonotrelativemisguidancetoHim.IndeedHisWord:"IfmyLordhadnotguidedme,Ishouldcertainlybeoftheerringpeople;"partlyprovesthatthehumanbeing,ifleftonhisownnature,wouldbeinflictedwithmisguidanceifhisLorddoesnotguidehim.Thisisalsotheimportoftheverse:…andwereitnotforAllãh'sgraceuponyouandHismercy,notoneofyouwouldhaveeverbeenpure…[24:21].Surelyyoucannotguidewhomyoulove,butAllãhguideswhomHepleases…[28:56]–theseversesclarifythattheactofmisguidancethatisattributedtotheAlmightyreferstothemis-guidanceinformofpunishment[forignoringthedivineguidance]andnottoinitialmisguidance.Detaileddiscussiononthishaspassedinvolumeoneofthisbook.27

Sixthly,Ibrãhīm(‘a.s.)basedhisargumentinnegatingthelordshipofthethreecelestialbodiesonthepremiseofnotlovingthesettingonesbecauseoftheiruful,thesettingphenomenon.Ufulmeanslosingsomethingafterhavingfoundit;andthisisanattributeincompatiblewiththefeelingoflovethatwouldjustifytheworshipofthebeloved.Ifsettingisarepellingattributeincaseofmaterialentities(compel-lingthemtocessation,death,perditionandpassingaway),itwillbeaconvincingargumentagainstpolytheismandidolworshipping.Itcanactuallyevenbeanargumentagainsttheviewsofsomeidol-worship-perswhobelieveindivinityofgodsofvariouscategoriesandluminousentities,and

considerthemtobebeyondtherealmofmaterialismandnature,higherthanbodyandmovement–fortheyclearlyconfessthateventhoughtheseentitieshavepureessenceandnobleexistence,theyareperishableinfaceoftheEternalLightandhumbleundertheDivinePower.Withsuchaquality,theirlovewillbeattachedonlytotheOnewhomanagesthemandnottovariousgods.

QUR’ÃN[6:79]:"SurelyIhaveturnedmyface,beingupright,whollytoHimWhooriginatedtheheavensandtheearth,andIamnotofthepolytheists."

[Onfaṭara,originated:]

ar-Rãghibsaysinhisal-Mufradãt:"Theoriginofal-fadr( رط فلا )meanstheverticalraptureorrip:itissaid:'Fadar رطف –so-and-soripped.'[Itsotherderivativesgiveothermeans:]Afdara رطفأ –hebrokethefast;andinfadara رطفنإitsprouted[asinaplantrupturingtheearth].Sometimesitoccursinanegativesensesuchas:hesaid,'Doyouseeanyfuṭūr–روطف(i.e.,anydefectandweakness)init?'Andsometimesitoccursinapositivesensesuchas:Theheavenshallrendasunderthereby;Hispromiseiseverbroughttofulfillment,[73:18].'Fadartu'sh-shãt'means'Imilkedthesheepwithtwofingers''Fadartu'l-‘ajīn'means'Ikneadedthedoughandthenbakedabreadimmediately.'

"Also,fromal-fadrcomesal-fiṭrah( ةرطفلا ),thenature.'Fadara'llãhu'l-khalq'(ق لخل ا هللار (فطmeansAllãhcreatedsomethingandmadeitinspecificmoldpartofHisvariousactionsasHesaysinHisstatement:…thenaturemadebyAllãh( هللا تر madehasHewhichin(فط

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27Seeal-Mīzãn(Eng.transl.)vol.1,p.70onwards.MisguidancewhenattributedtotheAlmightyisbetterexplainedbytheterm"abandonment,khidhlãn"(tr.).

men;[30:30]–thisreferstotheinnateknowledgeoftheSupremethatHehascreatedamongthepeople.'ThenaturemadebyAllãh'meanstheabilityofknowingthetruefaiththatHehasinstilledinhumanbeingasHesays:Andifyouaskthemwhocreatedtheheavensandtheearth,theywillcertainlysay:"Allãh."[31:25]"

[Onḥanīf,beingupright,wholly:]

ar-Rãghibalsosays:"al-janfmeansturningawayfromerrortowardsrightfulnesswhileal-janf) فن ج لا (meansturningawayfromrightfulnesstowardserror.Arabsdescribeonewhohaddonethepilgrimageorhasdonecircumcisionashanif) فی ن anas)حindicationthatheisfollowingthetraditionofIbrãhīm(‘a.s.).Ahnaf) فن حا (meansapersonwithadistortioninhisfoot.Itissaidthatthisusageofthewordisbasedonat-tafã’'l( لؤ افتلا )formoftheword;itisalsosaidthatthisusageisbasedonborrowingoftheideaofsimpledeviation."

WhenIbrãhīm(‘a.s.)exculpatedfromtheirpolytheismandidolsbysaying:"Omypeople!SurelyIamclearofwhatyousetup(withAllãh),"hehaddonesobygraduallyexpressinghisinnerdislikeforapartnerofGodbysaying:"Idonotlovethesettingones,"andthenindicatedthatworshippingidolswasanerrorbysaying:"IfmyLordhadnotguidedme,Ishouldcertainlybeoftheerringpeople."Afteranexplicitexculpationinhiswords:"Omypeople!SurelyIamclearofwhatyousetup(withAllãh),"Ibrãhīm(‘a.s.)returnstotheabsolute

unityinlordship–i.e.,provingthelordshipandworshipforHewhocreatedtheheavensandtheearth–anddenialofpartnershipfromHimbysaying:"SurelyIhaveturnedmyface,beingupright,whollytoHimWhooriginatedtheheavensandtheearth…"

'Turningoftheface'isanindicationofexclusivefocustowardstheAlmightyAllãhinworshipfortheactofvenerationanddependencydemandsthatthedependentslaveshouldattachhimselftohisLordwithfullforceanddetermination,andpraytoHimandrefertoHiminallhisactivities–andnoprayerorattentioncanhappenexceptbyturningthefacetowardsHim.Therefore,'turningoftheface'isconsideredasanindicationofworshipinthesenseofprayingtoandfocusingonGod.

Ibrãhīm(‘a.s.)describeshisLord–theExaltedAllãhtowardswhomheturnshisface–byaqualitythatisincontestablyunique:Heoriginatedtheheavensandtheearth.Hehasusedtherelativepronounandthesyndeticrelativeclause[i.e.,ي" ذلل (lilladhī)=HimWho"]inordertoprovetheknownentitysothatnooneisleftinconfusion.Therefore,hesaid:"toHimWhooriginatedtheheavensandtheearth",thatis,'IhaveturnedinmyworshiptoOnetowhomeverythingislinkedinitsoriginationandcreation.'Thisiswhatisprovenbyhimandbythemaboveallothers.

Byaddingtheword:"hanif–beingupright,wholly",Ibrãhīm(‘a.s.)rejectsallotherswhomtheycallasGod'spartnersinthesensethatheisturningtowardsHimawayfromotherswherebydenyinganypartnershipforHim.Hefurtheraffirmsthatbysaying:"andIamnotofthepolytheists."Sotheimportofhiswordsstaringwith"Ihaveturned…"istoprovetheservitudetowardsAlmightyAllãhandtodenyapartnerforHim;thisisverysimilartotheimportofthenoblecreedofIslam:lãilãhailla'llãh–thereisnogodbutAllãh.

Theletterlãmin"lilladhu–ي للذ isforendorgoalanddenotesthemeaningof"ila=to";theuseoflãm(ل)inthemeaningofilaiscommonasseenin:…whoeversubmitshimselfentirelytoAllãh…(2:112);and

AndwhoeversubmitshimselfwhollytoAllãh…(31:22).

ExclusivelyconcentratingontheattributeofAllãhastheOriginator(al-Fãtir,رطافلا )asopposedtoal-Bãrh( یراب لا ),al-Khãliq( قلاخلا )and

al-Badr‘( عیدبلا )[alleventuallyconveythemeaningofcreation],showsthepreferencethatIbrãhīm(‘a.s.)hadfortheconceptof"thereligionoffitrah,nature".TheNobleQur’ãnhasrepeatedthisdescriptionofthetruefaithas"thepurefaithofIbrãhīm"and"thereligionoffitrah"inthemeaningofthereligionwhoseideasandteachingsemanatefromnatureofthehumanbeingandthemannerofhiscreationthatdoesnoteverchange.Verilyreligionisthepathadoptedinordertoreachtotherealsuccess,andtherealsuccessreferstothedesiredendthatanentitytrulyandactuallyseeksbasedonthewayitwascreatedandwasequippedwiththemeansofperfection.Nevercanahumanbeingoranythingelsefromthecreationattainsuccessifheseeksitbyotherthanthewayhewascreatedorequippedfor:hecannotattainsuccessbyabandoningfoodormarriageortotalseclusionfromthesocietysincehehasbeenequippedotherwise;norcanhesucceedinflyinglikethebirdorlivingunderthesealikethefishbecauseheisnotequippedforit.So,thetruereligionisinaccordancewiththeessenceoffiṭrah,nature;andnevercantheholinessofDivinityguideaperson(oranyotherpotentialcreatureobligedtofollowthereligion)toasuccessfulandblessedendwithoutcreatinghimaccordinglyorwithoutequippinghimwiththemeanstoreachthegoal.IndeedthereligionintheeyesofAllãhisIslam:submissiontoAllãhaccordingtoHisguidancebasedonHiscreation.

QUR’ÃN[6:80]:AndhispeopledisputedwithhimHesaid:"DoyoudisputewithmerespectingAllah?AndHehasguidedmeindeed;andIdonotfearinanywaythosethatyousetupwithHim,unlessmyLordpleases;MyLordcomprehendsallthingsinHisknowledge;willyounotthenmind?

[Intheseseriesofverses,]theAlmightyhasdividedIbrãhīm'sargumentsinto

twoparts:inthefirstone,heinitiatedthediscussionandarguedagainstthem;inthesecondone,thepeopleinitiatedthediscussionandarguedagainsthimwhenherepudiatedtheirgods.Thepresentverse:["hispeopledisputedwithhim"]containsthesecondofthetwopartsofarguments.

TheAlmightyAllãhdoesnotmentiontheargumentthathadbeenpresentedtohimbutitisinferredtoinHisWordwhereHequotesIbrãhīm(‘a.s.):"IdonotfearinanywaythosethatyousetupwithHim,"

Thisreferstotheirargumentthatitisnecessarytoworshiptheiridolsoutoffear.Wehavementionedearlierandwilldiscussfurtherthattheimpulseinbelievingintheidolsasgodsandworshippingthemwasbasedontwofactors:eitherfearoftheirdispleasureandpower(sincetheyhavecontrolovertheeventsofthisworld)orhopeofblessingsandsuccessfromthem.Themorecompellingofthesetwointheirheartswasthefirstone,i.e.,thefear.Why?Becausepeoplenaturallyconsiderwhatisintheirhandsofthematerialblessingsandsuccessastheirpropertythattheyhaveacquiredbytheirhardworkintheprocessoftheirlivelihood(inseekingwealth,positionandstatus)orwhattheyhavecometoownfromaffluentancestororgoodlucklikeonewhohasinheritedwealthfromaremoteancestororfoundatreasureandowneditorbecameleaderofhispeopleinsuccessiontohisfather.

So,thepathofhopehaslesserofanimpactinpushingonetowardsworship;eventheMuslims,withcompletedivineteachingsattheirdisposal,areinfluencedlessbypromiseandgood-tidingscomparedtotheimpactofthreatandwarning.Therefore,youseethattheQur’ãn,whiledescribingthedutiesoftheProphets,mentionstheirwarningsmorethantheirgood-tidingswhilebotharepartoftheirdutiesandthemethodsthattheyuseforpromotingthefaith.

Inshort,intheirargumentwithIbrãhīm(‘a.s.)abouttheirgods,hispeoplechosetheelementoffearandwarnedhimofthegods'powerbanddispleasure,andadvisedhimtoadopttheirpathandsticktotheirwayinseekingnearnesstothegods,andtorejectthelordshipoftheAlmightyAllãhandtoonlybelieveinHimastheybelievedinHimjustasthefinalpointforeverything.

WhenIbrãhīm(‘a.s.)realizedthattheirstatementcanbedividedintotwoparts:i.)RejectingthebeliefinthelordshipoftheAlmightyAllãh,andii.)Promotingthebeliefinthelordshipoftheirgods,hedisputedwiththemonbothlevelsbutinawaythatthefirstoneisdependentonthesecond.

IntheargumentthathepresentedtothemaboutAlmightyAllãh,hesays:"DoyoudisputewithmerespectingAllah?AndHehasguidedmeindeed;"Inotherwords:'IaminasettledsituationandhavealreadybeenguidedbymyLordwhenHemademeawareoftheKingdomoftheheavensandtheearth,andtherebyinspiredtometheargumentbywhichIcanrejectthelordshipofothersfromtheidolsandthestars,and[mademeaware]thatIaminneedofaLordwhomanagesmylife;soitdawneduponmethatHeistheOnlyLordwhohasnopartner.SinceHehasguidedmetowardsHimself,Idon'tneedtoheedtoyourargumentandsearchforgod-shipagainsincesearchisonlyrelevantwhenapersonisinsearch;andsosearchafterreachingthegoalisfutile.'

Thismeaningcomestomindupontheinitialreadingoftheverse.However,adeepermeaningmanifestsuponcontemplation:Ibrãhīm'swords:"andHehasguidedmeindeed;"isanargumentbyguidanceitself;inotherwords,guidancedoesnoteliminatetheneedforanargument.Thismaybeexplainedasfollows:'Verily,AllãhhasguidedmebyteachingmetheargumentonfalsehoodoflordshipofothersandprovingHisLordship.TheguidanceitselfisaproofthatHeistheLordandthereisnolordotherthanHim.

GuidancetotheLordispartoftheactionsthatreflectdivinity.IftheAlmightyAllãhhadnotbeenmyLord,Hewouldnothaveguidedme;insteadtheonewhoistheLordwouldhaveprovidedguidancebutAllãhistheOneWhoguidedme,thereforeHeismyLord.'

Itwasnotvalidforthemtosaythattheonewhohastaughtyouwhatyouknowandinspiredtoyoutheargumentisoneofourgodsbecausenothingwillguideapersontosomethingthatisdetrimentaltoit,destroysitsnameanddeniesits

existence.So,thefactthatIbrãhīm(‘a.s.)wastaughttorejectthegodshipofidolscannotbeattributedtoanyofthem.

However,whattheycouldhavesaidorwhattheyhaveactuallysaidisasfollows:[Theknowledgeandinspirationthatyouhavereceived]isfromtheactofoneofouridolswhohasdonethistoyououtofhisangeranddispleasurebydistancingyoufromthebeliefinourgods,inspiringtheseargumentstoyousincehefoundcrookednessinyourmindandsoul.Thisissimilartowhatthepeopleof‘ÃdsaidtoHūd(‘a.s.)whenhecalledthemtowardsbeliefinOneGodonlyandarguedthatitisAllãhonlyinWhomtheyshouldplacetheirhopesandOneWhomtheyshouldfear,andthattheirgodscanneitherbenefitthemnorharmthem.TheyrespondedtohimbysayingthatoneofourgodshasdeceivedyoumaliciouslyasseenintheirstorynarratedbytheAlmighty:"And,Omypeople,askforgivenessofyourLord,thenturntoHim,Hewillsendonyoucloudspouringdownabundanceofrainandaddstrengthtoyourstrength,anddonotturnbackguilty."Theysaid:"OHūd!Youhavenotbroughttousanyclearargumentandwearenotgoingtodesertourgodsforyourword,andwearenotbelieversinyou.Wecannotsayaughtbutthatsomeofourgodshavesmittenyouwithevil."Hesaid:"SurelyIcallAllãhtowitness,anddoyoubearwitnesstoo,thatIamclearofwhatyouassociate(withAllãh)besidesHim,thereforeschemeagainstmealltogether;thengivemenorespite,"(11:52-55).

So,thestatementofIbrãhīm(‘a.s.):"andIdonotfearinanywaythosethatyousetupwithHim,unlessmyLordpleases;"rejectsthedubiousthought[offearingtheidols]anditis,atthesametime,acompleteargumentinrejectingthelordshipoftheirassociate-gods.

Thesummaryofhisargumentisasfollows:'Youarecallingmetowardsthebeliefinlordshipofyourassociate-godsandtherejectionofthelordshipofmyLordbythreateningmethatyourassociate-godswillinflictharmuponme,andyouarewarningmebyputtingdoubtinwhatIhavebeenguidedto.ButIsurelydonotfearthegodsthatyouassociatewithAllãhbecauseallofthemarecreaturesmanaged[byHim],theydon'tpossessanybenefitnoranyharm[for

me],andsinceIdon'tfearthem,yourargumentstumblesdownandthedoubtcreatedbyyouevaporates.'

[Referringto:"unlessmyLordpleases;"hesays:]'AndifIfearthem,thisfearwouldnotbefromthedoingofyourassociate-godssincetheyarenotcapableofanything,ratheritwillbefromthedoingofmyLordandHewouldbetheOneWhopleasedthatIfearyourassociate-godsandsoIfearthem–thisfearitselfwouldbeanotherproofofHisLordshipandanothersignfromthesignsofHisUnitywhichcompelsonetoexclusivelyworshipHim,itcannotbeaproofforthelordshipofyourassociate-godsnoranargumentcompellingonetoworshipthem.'

'TheproofthatthefearcouldbefrommyLordisthat:"myLordcomprehendsallthingsinHisknowledge;"HeknowswhateverofgoodandevilthatoccursinHisKingdomwhichHehascreatedforvalidandsolidpurposes.So,howcanitbepossiblethatHeknowsaboutsomethingthatcanbenefitorharmbutHeissilentaboutitanddoesnotconfrontiteitherbypreventingitorbyallowingit?Thus,ifafearcomesintomyheart,itisbyAllãh'swillandpermissionasperHissublimestatus;andthisitselfwouldbeawaytoproveHisLordshipandrejectthelordshipofothers."Willyounotthenmind"andreflectuponwhatyoucancomprehendbyyourintelligenceandbeguidedtowhatyourpurenatureindicates?'

Thisisexplanationofhisargumentwhenhesays:"IdonotfearinanywaythosethatyousetupwithHim,unlessmyLordpleases;MyLordcomprehendsallthingsinHisknowledge;willyounotthenmind?"

Basedontheabove,Ibrãhīm'sstatement:"IdonotfearinanywaythosethatyousetupwithHim,"islikeanappendagetotheargument:"DoyoudisputewithmerespectingAllãh?AndHehasguidedmeindeed."Nevertheless,atthesametime,itisacompleteargumentinitselftodenythelordshipoftheirassociate-godsbynotfearingthem.Also,hisstatementthat:"unlessmyLordpleases,"is

anargumentofahypotheticalnature:youarearguingfornecessityofworshippingtheidolsoutoffearwhilethereisnofearinmyheart;andifsupposedlytherewerethatfearinmyheart,thenthatwouldbeaproofformyLord'sgodshipandnotforthelordshipofyourassociate-godssincethatfearwouldbefromthewillofmyLord.Hisstatement:"MyLordcomprehendsallthingsinHisknowledge,"explainsthebasisofthesupposedfear–thatalsowouldbebyAllãh'swillsincetheCreatoroftheheavensandtheearthisnotobliviousofwhateverhappensinHisKingdom,andsonothinghappensbutbyHiswillasHeistheonewhomanagesitandsustainsit.Hisstatement:"willyounotthenmind,"isaquestioncoupledwithrebuke,anditisanindicationthattheargumentisbasedonpurenature.

TheexegesisoftheQur’ãnhaveavarietyofopinionsaboutthisverse:

Asforthesentence:"DoyoudisputewithmerespectingAllah?AndHehasguidedmeindeed;"mostofthemhavementionedfirstofthetwoexplanationsthatwehavegivenabovewhich,inshort,saysthatIbrãhīm(‘a.s.)respondstotheirobjectionagainstGod'sunitybysayingthatheisnotinneedofarguingonthisissuesinceAllãhhasguidedhimandwithsuchaguidance,thereisnoneedforarguments.

However,theapparentcontextoftheverse[doesnotsupportthisview]sinceIbrãhīmwasinthestateofargumentation,andthismeansthathisstatementwasanargumentformonotheism,notthathewasnotinneedofanyarguments.

Asforthesentence:"andIdonotfearinanywaythosethatyousetupwithHim,unlessmyLordpleases;"theyhaveexplainedthefirstpartofthissentencealmostsimilarlytowhatwehavesaidabovebuttheyhavegivenadifferentexplanationforthelatterpart:"unlessmyLordpleases."Theyhavesaid:

'Itmeans:IdonotfearthemexceptifmyLordovercomestheseidols,andgivesthemlifeandpowersothattheycanharmandbenefit.'Ofcourse,thisabilityto

harmandbenefitbecomesaproofoftheircreationandaproofoftheAlmightyAllãh'sUnity.Inotherwords,themeaningwouldbethatIdonotfearthematallexceptifmyLorddecidestogivelifetotheseassociate-godssothattheycanthenharmandbenefit–thenIwillfearthem.Nonetheless,thelordshipwillstillbelongtoAllãhanditwilldemonstratethattheirassociate-godsarecreatedentities.

Althoughthisexplanationisclosertowhatwehadsaidabove,theattributionofbenefitandharmtotheassociate-godsiftheywerealive–intheirbeliefsomeofthemareindeedalivesuchastheangels,godsofvariouscategories,andsomeofthemapparentlyharmandbenefitsuchasthesun–goesagainstthedivineteachingsastheQur’ãnclearlystatesthatultimatelybenefitandharmcomesfromnonebuttheAlmightyAllãh.

Moreover,describingthatasaproofthattheirassociate-godswerecreatedentitieswouldhavenoimpactontheidol-worshipperssincetheydonotdenythatidolsandgodsarecreaturesofAllãh;andtheirbeliefin'eternity'ofsomeoftheirgodsdoesnotconflict,intheirviews,withthembeingdependentuponatrulyEternalGod.

Anothercommentatorsaysthatthemeaningofthelatterpartofthissentenceisthat'Idonotfeartheirassociate-godsandexcludefromthegeneralfearafearthatmightbecreatedbymyLordtopunishmeforsomeofmysinsortoinflictharmuponmeinitially.'Inotherwords,theexceptionalclause(inthelatterpartofthesentence)isanexceptiontoearlierpartdenyingthefearoftheassociate-gods,andthewords'unlessmyLord…'isanexceptionoffearingeneral.Themeaningwouldbeasfollows:'IdonotfearthegodsthatyouassociatewithAllãhnoranythingelseexceptfromthefearthatmyLordmayinflictuponmeinitiallyorasretribution–whichIwouldfear.'Thereisnoneedtoelaborateonthearbitrarynatureofthisargument.

AsforHisWord:"MyLordcomprehendsallthingsinHisknowl-edge,"oneofthemhassaidthatthisisIbrãhīm[‘a.s.]'spraiseforhisLordaftercompletionoftheargument.Itisalsosaidthatitisanimpliedcriticismoftheiridolssince

neitherdotheyknownorfeelany-thing.ThisexplanationisrejectedbythefactthatanimpliedcriticismbycontrastingwithAllãh'spowerwouldbemoreappropriatetothesituationthanwithHisknowledge,andsowhatwasthejustificationformovingfromthepowertotheknowledge?Thisobjectionisalsovalidforthepreviousexplanation[i.e.,ifIbrãhīmwantedtopraiseAllãh,itwouldhavebeenbettertodescribeHispower].

AnothercommentatorsaidthatsincetheLordexemptedIbrãhīmfromthedistressthatcouldhavefallenuponhim,hedescribesHisknowledgeoftheunseenbythesentence:"MyLordcomprehendsallthingsinHisknowledge,"andsoHedoesnotdoanythingbutwhatisbeneficial,goodandwise.Ifthisexplanationwerevalid,thenitwouldhavebeenbetterforIbrãhīm(‘a.s.)todescribeHiswisdominsteadofHisknowledge,attheleastbycombiningwisdomwithknowledgeasithasoccurredinmanyplaces.

Yetanothercommentatorsaidthatthissentenceislikeajustifi-cationfortheexceptionalclauseanditmeansthatAllãhknewbefore-handthathecouldbeinflictedwithevilbecauseoftheidols(e.g.,ifHehadwilledthatanidolfalldownuponhimandcrushhimorheatofthesuncausesillnessorkillshim).However,describingthepowerandthewisdomwouldhavebeenbetterjustificationthanjusttalkingaboutknowledge.

OneofthemsaidthatitmeansthattheknowledgeofmyLordcoversandencompasseseverything,andHiswillisconnectedtoHiseternalandcomprehensiveknowledge,andHispowergeneratesHiswill;and,therefore,nothingfromHiscreationthattheyworshipcanhaveanyimpactneitherinHisattributesnorinHisactionsthatemanatefromthem,neitherbyintercessionnorbyanyothermeans.Thus,thatimpactandeffectcouldonlyexistiftheAlmightyAllãh'sknowledgedidnotencompasseverything.ThereforetheintercessorwouldbeinapositiontoinformtheLordofthepreferredactionorinactionandthatknowledgewouldhavemadeitpossiblefortheintercessortoharmorbenefitsomeoneortobestoworwithdrawsomething.Thiscommentatorfurthersays:"WehavederivedthismeaningofthesentencefromtheAlmighty's

argumentsonnegationofpolytheisticintercessionbyversessuchas:…whoishethatcanintercedewithHimbutbyHisPermission?Heknowswhatisbeforethemandwhatisbehindthem,andtheycannotcomprehendanythingoutofHisKnowledgeexceptwhatHepleases…[2:255].HealsosaidthatthisisthebestofexplanationsonthisverseanditisanexampleoftheinterpretationoftheQur’ãnbytheQur’ãnitself.Thisisthesummaryofhisarguments.

Theconclusionofhisviewisthattheverse:"MyLordcompre-hendsallthingsinHisknowledge,"isanexplanationandreasonfortotalrejectionofanyfearfromthegodsandothersasifIbrãhīm(‘a.s.)said:"Idon'tfearanysortoffearfromyourgodsandothercreaturessincemyLordknowseverythingandHewilldecidesbyHiswillandimplementsitbyHispower,andthereforeHedoesnotneedanyintercessortoinformHimofwhatHedidn'tknowsothattheintercessorcouldhaveanyimpactontheAlmighty'sactionsandintercession."

YoucanrealizethatnegatingthisimpactasmuchasitdependsontheAlmightyAllãh'svastknowledgealsodependsonabsolutepowerandwill–assuch,thewillisanattributeofactionandnotofpersonasthisinterpretatorhasassumed–sowhatwouldbethebenefitofthecomprehensiveknowledgeifHispowerandwillisnotabsolute?Thiscanbeseeninhisstatementinwhichheexplainstheknowledge,thewillandthepoweraltogether.

Inshort,thisinterpretationisnotvalidonbasisofvastnessofknowledgealone,itcanbeconclusiveifitwerebasedonabsolute-nessofpowerandwillaswell.Buttheversementionsvastnessofknowledgeonly.Hisstatementthattheversesonintercessionalsoindicatethismeaningisnotvalideither:thoseversesactuallyproveintercessioninthesenseofinterventionincausesbytheAlmightyAllãh'spermission,theydonotnegateintercessionassurmisedbytheinterpretatorandsohehasassumedthatheisinterpretatingtheQur’ãnbytheQur’ãn!Theattempttonegatethecausesfromthevisibleworldisanunattainabletask;andtheQur’ãn,fromitsbeginningtoitsend,speaksaboutcausalityandconfirmsthegeneralprincipleofcauseandeffect.Thisdiscussionhasoccurredmanytimesinthepreviousvolumesofthisbook.

QUR’ÃN[6:81]:"AndhowshouldIfearwhatyouhavesetup(withHim),whileyoudonotfearthatyouhavesetupwithAllãhthatforwhichHehasnotsentdowntoyouanyauthority;whichthenofthetwopartiesissurerofsecurity,ifyouknow?

ThenIbrãhīm(‘a.s.)approachestheidolworshipperswithanotherargumentthatprovescontradictionbetweentheirwordsandtheiractions.Inotherwords,theiractionbeliestheirstatementwhichcanbesummarizedasfollowing:'YouareaskingmetofeartheidolsthatshouldnotbefearedwhileyouyourselvesdonotfeartheGodwhoshouldbefeared;soIammoresecurethanyouifIdisobeyyouanddon'tfollowyourcommand.

'Whatyouareaskingmetofear,theydon'tneedtobefearedbecausethereisnoevidencetoprovethattheirsmallerandbiggeridolsareindependentinharmingandbenefittingsothatoneshouldfearthem.Asforyourlackoffearregardingtheonewhoshouldbefeared,well,youyourselveshaveassignedpartnerstotheAlmightyAllãhinlordshipwhileAllãhhasnotsentdownanyproofonwhichyoucanrelysincecreationandoriginationisfromtheAlmightyAllãh,toHimbelongstheKingdomandtoHimbelongsthecommand.IfHehadtakensomeofHiscreationasapartneruntoHimself,makingincumbentuponustoworshipHispartner,thenitwasuponHim,andnotanyoneelse,toclarifythemattertousandshowtherealityinit.ThiscouldhavebeendonebylinkingitwithsignsandproofsprovingthatHehaspartnersinsuchandsuchissues,andthatalsoeitherthroughrevelationorthroughargumentoftangiblenature.Andnoneoftheseexist.'

Basedonthisexplanation,thewords:"whatyouhavesetup(withHim)…"iscontextuallylinkedtothestatement:"…forwhichHehasnotsentdowntoyouanyauthority."However,thisclausehascomeaftertheinterjectingstatementaboutthemnotfearingAllãhfortheirpolytheismbecauseitwasmoreappropriateatthisplaceasisobvious.

AndHisWord:"whichthenofthetwopartiesissurerofsecurity,ifyouknow?"istheconclusionoftheargument.Alltogether,thisisanargumentagainstthemincontradictingthemselvesbyaskingIbrãhīm(‘a.s.)tofeartheirgodsastheywereaskinghimtofearsomethingwhichshouldnotbefearedwhiletheythemselvesdonotfearAllãhwhoshouldbeactuallyfeared.

Itisclearfromtheabovethattheclauseaboutidolworshipping:"…forwhichHehasnotsentdowntoyouanyauthority"isjustahypotheticalstatementasrequiredbythetypeofargumentusedinthediscussion,itisnotarealconcept.Inotherwords,itdoesnotprovethepossibilitythatAllãhcouldallowassigningofpartnerstoHimselfwhocouldthenbeworshipped.No,notall.Thisclauseissimilartoourday-to-dayconversationwhenwesay:'Youdon'thaveanyevid-encetoproveyourclaim'inresponsetoapersonwhothreatensuswithasuperstitiousissueclaimingthatitcouldbenefitorharmus.Asfollowersoftawhid,wecanpresentthisstatementasfollows:'Allãhhasnotsentdownanyevidence.'

Basedonanalyticallogic,thestatementintheversecouldbepresentedasqiyãsistithnã’ī(i.e.,amixedhypotheticalsyllogisminmodustollenform)inwhichthefirstconditionalpremisehasanexceptionalclauseinordertoprovethesecondpremise.Forexample,wecansay:

'IfAllãhhadsentdownaproofthattheidolshavepowertoharm,thenyourfearoftheidolswouldbevalid.

'Allãhhasnotsentdownanyproof.

'Therefore,yourfearoftheidolsisinvalid.'

Anditisknownthatthereisnorealityinthefirstpremiseofthisargument.Sothereisnoneedtosaythattheconditionalclause:'Hehasnotsentdownanyauthority'isforsarcasmorthatitisforindica-tionthatthiswasanessential

conditionforidol-worshippingsimilartotheverse:AndwhoeverinvokeswithAllãhanothergod–hehasnoproofofthis…(23:117),orothersuchassumptions.

Thebãinthesentence:lamyunazzilbihi"isinthemeaningof'with'or'for'.Ibrãhīm(‘a.s.)hasdescribedthemandhim-selfas"thetwoparties"anddidnotsay:"Youandme"orsomethingsimilartoitinordertorefrainfromanyprovocationofprejudiceoregoism,andinordertoshowthatthedifferenceandseparationbetweenthetwoisinfundamentalissueandthebasictenetofthefaithwhichcannotbemixedinanyway.

QUR’ÃN[6:82]:"Thosewhobelieveanddonotmixuptheirfaithwithinjustice,thosearetheywhoshallhavethesecurityandtheyarethosewhogoaright."

Whilepresentinghisargumentinthepreviousverse,Ibrãhīm(‘a.s.)hadaskedthemwhoisworthyofhavingsecurity:"…whichthenofthetwopartiesissurerofsecurity,ifyouknow?"Thenherespondedtothemsincetheanswerwasobviousinwhichthetwopartiescannotdiffer–aresponseofthisnaturecannotbedelayedbythequestionerwaitingfortherespondentsincetherespondentdoesnotopposethequestionerinthismatterandsotherewasnofearofrebuttalfromhim.

TheAlmightyAllãhhasnarratedtheirconfessioninthismatterinthestoryofthebreakingoftheidols:Hesaid:"Surely(somedoer)hasdoneit;thechiefofthemisthis,thereforeaskthem,iftheycanspeak."Thentheyturnedtothemselvesandsaid:"Surelyyouyourselvesaretheunjust."Thentheyweremadetohangdowntheirheads[saying]:"Certainlyyouknowthattheydonotspeak."(21:63-65)

ThecontextshowsthatthisverseisthestatementofIbrãhīm(‘a.s.).AndtheviewthatthiscouldbethestatementofhispeopleorthatitistheAlmightyAllãh'sstatementasajudgementbetweenthetwoopposingparties–thecontextdoesnotsupportthisviewatall.

Inanycase,theversecontainsastrongemphasis[onsecurityforthebelievers]asreflectedinmultiplepredicatesinthenominalclausesuchas:"theywhoshallhavethesecurity"anominalclausewhichisapredicateof"those"andalltogethertheyformanominalclauseandareapredicatefor"thosewhobelieve…"Similarly,thesentencefollowing"thosewhoshallhavethesecurity",i.e.,"theyarethosewhoarearight"isanominalclause.Itconcludesthatthosewhobelieveandhavenotmixeduptheirfaithwithinjusticeareundoubtedlydeservingofsecurityandguidance.Thereisnodoubtinthis.

Thereisnoambiguityintheconclusionoftheversethatsecurityandguidancearefromfruitsofthefaithprovideditisnotmixedwithinjustice."al-Lubsoral-labs"meanscovering,conceal-ingasar-Rãghibhasmentionedinhisal-Mufradãt:"Theoriginofal-labsmeansconcealing."[Inthisverse,]ithasbeenusedmetaphoricallyinordertoshowthatthis"injustice"doesnotnegatetherootoffaithsinceitispartofhumannaturethatcannotbetotallyeradicated,ratherinjusticeconcealsit,nullifiesitsimpactanddoesnotletitmanifestitsrighteffect.

"al-hulm(مل ظلا )injustice"meansmovingawayfromtheequilibriumofjustice.Althoughthewordhasoccurredinthisverseasanindefinitenouninanegativecontextimplyingageneralmeaningthatcannotbeassociatedwithfaith(īmãn)inanyshapeorform,butthecontextshowsthattheinjusticethatpreventsthemanifestationoffaithandofitsdesired,good,resultsisakindofinjusticewhichhasanegativeimpactuponfaithandnottheinjusticewhichhasnoimpactuponit.

Indeedal-hulminitsfirstimpressioninpeople'smindreferstothesocialinjustice:violationofthesocialrightbytakingawayaperson'slifeorhishonororhispropertywithoutanylegitimatereason.Butthenthepeopleextendeditsmeaningandnamedeveryviolationoflaworsocialnormasinjustice;ratheranysinordisobedienceofalegislativeorderwasknownasinjusticecommittedbythesinnerinregardtohimself.Furthermore,disobeyingtheAlmightyAllãh(sinceHehasthelegitimaterightofobedience)oropposingthereligiousdutieswasalsoknownasinjusticeevenifitwasdonebymistakeoroutofforgetfulnessorignorance–eventhoughsuchaviolatorofdutieswasnottobepunished.Inadditiontoallthis,evenignoringanadviceandtheDivinerecommendationsunknowinglyisconsideredasbeingunjusttooneself.Thisalsocoversapersonwhowasnegligentinfollowingthehealthguide-linesorignoredtheeffectivewaysofimprovinghishealth.Thebasisofexpandingthemeaningofẓulmwasanalysisofthecauseofviolation.

Inshort,themeaningofhulmhasbeenexpandedgreatlybutnotallitsapplicationshavenegativeimpactonthefaith.Thoseapplica-tionsofhulmthatdonotcoversinsanddisobedienceofdivineorders–suchastheactscommittedbymistakeoroutofforgetfulnessorignorance–donothaveanyimpactonthefaithwhosefunctionistobringapersonclosertoblissandtruesuccessbythepleasureoftheLord,theAlmighty.Suchthingshavenoimpactonthefaith.

So,HisWord:"Thosewhobelieveanddonotmixuptheirfaithwithinjustice,thosearetheywhoshallhavethesecurity"meansthatthefaithwhichgivessecurity–againsteverysinanddisobediencethathindersitseffect–isdependentonabsenceofinjustice.

However,hereinisthefinepointofreflection:theintentionalsin(thatwediscussedfullyattheendof12th[Eng.]volumeofthisbook)isofavarietyofdegreesdependingonthedifferenceinperspectives.Anintentionalsinmaybeconsideredẓulminviewsofonepeoplebutnotbyanother.

So,apersonwhoisatthecrossroadofmonotheismandpolythe-ism,andthenbelievesthattheworldhasaCreatorwhohasbroughtforthitsvariouscomponents,divideditsvariousparts,andhaskeptitsearthandskyapart,andconsidershimselfandothercreaturesasbeingsustainedandnurturedbyHim,andthattherealhumanlifecanonlybeattainedbybelievinginHimandsubmittingtoHim–theobstinateẓulmforsuchapersonisascribingpartnerstoAllãhandbelievinginothergodsliketheidols,thestars,etc.asshownbyIbrãhīm(‘a.s.)inhispreviousstatement:AndhowshouldIfearwhatyouhavesetup(withHim),whileyoudonotfearthatyouhavesetupwithAllãhthatforwhichHehasnotsentdowntoyouanyauthority…

ApersonwhohastreadedthispathandbelievesinAllãhalone,whenheisconfrontedwiththeinjusticeofthemajorsins(suchascausingdistresstotheparents,devouringanorphan'swealth,killinganinnocentsoul,committingadulteryanddrinkingintoxicants),heknowsthatthemanifestationofgoodresultsofhisfaithdependsonrefrainingfromthiskindofinjustice.Allãhhaspromisedhimtoforgivetheminorsinsifherefrainsfromthemajorones:Ifyouavoidthegreatsinswhichyouareforbidden,Wewillexpiatefromyouyour(small)sinsandcauseyoutoenteranhonourableplaceofentering;(4:31).Losingthisresultoffaithisthemisfortuneofbeingchastisedforthesesinseventhoughthiswillnotbetheeverlastingchastisementlikethechastisementofidol-worshipping(shirk),ratheritwilleventuallycometoanendeitherwhenitstermexpiresorthroughintercession,etc.

WhoeveracquiresthislevelofrighteousnessandattainsashareofawarenessofhisLord'sstatus,herecognizesahigherformofinjusticesuchasdoingthedisliked(makruh)actions,neglectingtherecom-mended(mustaḥab)deedsandindulginginthepermissible(mubãh)activities.Alevelhigherthanthiswouldbetheinjusticeofneglectingthenobletraitsandspiritualpotentialsinone'sself.Atevenahigherlevel,thebarriersinthepathofloveforAllãhandseekingHisnear-nessareconsideredasinjustice.

So,faith(imãn)atallthesevariousstagesgivessecuritytothefaithfuloneandkeepsmisfortuneawayfromhimprovidedherefrainsfromthatsamelevelofinjustice(hulm).

Therefore,theterm"hulm"intheverse:"thosewhobelieveanddonotmixuptheirfaithwithinjustice"isofgeneralimportbutitsapplicationvariesdependingonthedifferenceintheleveloffaith.However,sincethecontextofIbrãhīm'sstatementwasofdebateagainsttheidol-worshippers,thehulmherewouldrefertothehulmofpolytheismonly;andthe"security"whichfollowsthisfaithisthesecurityagainstthefearofperpetualmiseryandever-lastingchastise-ment.Nonetheless,themessageoftheverseisindependentfromitscontextandexplainsthatsecurityandguidanceareindeedresultsoffaithprovideditisdevoidofalltypesofinjusticethatconcealitsimpactasmentionedearlier.

Asforthe"imãn=faith"mentionedintheverse,itisofageneraltypeanditmeansthebeliefindivinity,abeliefthatcanbeconditionaltowhatpreservesitorwhatdestroysit.Whenitiscontextualizedbythewords:"anddonotmixuptheirfaithwithinjustice,"itreferstobeliefindivinityofAllãhandrejectionofassociate-gods.Inthepreviousverse,Ibrãhīm(‘a.s.)quotedtheidol-worshippers'statementabouttheirassociate-godsandbeliefinthemeventhoughtheywereGod'screationasastatementthathasnoprooforauthorizationfromAllãh,andthatbybelievingintheirassociate-gods,theyareseekingtoavertevilandmiseryeventhoughtheycannotharmnorbenefitanyone.WhereasIbrãhīm(‘a.s.)fearsandbelievesinHimWhoishisCreatorWhoprovidesguidanceandmanagestheuniversewithHiscommandandwillinallissuesbecauseofHiscomprehensiveknowl-edge.Thenheaskedthequestion:whichofthetwopartiesisworthierforsecurityandsuccessbybeliefintheLord:bothpartiesbelieveintheLordbutwithamajordifference–onebelievesinaLordbasedonproofandtheotherbelievesinaLordwithoutanyproof,rathertheproofisagainstthem.

Itis,therefore,clearthatthemeaningof"imãn,faith"in"thosewhobelieve"isthegeneralbeliefindivinitywhichhasbeenfurtherrestrictedbythewords:"anddonotmixuptheirfaithwithinjustice,"thusfocusingonthebeliefinAlmightyAllãhwhichisthetruebelief.Thinkandreflect.

So,thefollowingpointsbecameclearfromtheabove:

Firstly,thefaithinthisversereferstothefaithintheDivinityandnotthefaithintheCreatoroftheuniverse–theopponentswerenotatheistsbutpolytheists.

Secondly,theinjusticementionedinthisverseisofgeneraltypethatcanharmthefaithandcorruptitbysins.Similarly,thesecuritymentionedinthisverseisageneralsecurityfrommiseryofdisobedi-enceandsins."Togoaright"isalsoofgeneralnatureanditmeanstobefreefrommisguidance,eventhoughcontextuallyitisappliedtothemisguidanceofpolytheism.

Thirdly,theterminjusticeisalsogeneraldependingonthedifferentlevelsoffaith(īmãn).

Whiletalkingaboutthegeneralmeaningofhulm,acommentatorsays:

Thesecuritymentionedintheverseisrestrictedforthosewhobelieveanddonotmixtheirfaithwithinjustice.Ifthegeneralmeaningisappliedwithoutconsideringthecontextoffaith,thenthemeaningwillbeasfollowing:Thosewhobelieveanddonotmixtheirfaithwithanykindofinjustice–neitheragainstthemselvesnoragainsttheirimãn,neitheragainsttheirphysicalandpsychologicalactionsofreligiousorworldlynaturenoragainstothercreaturesfromtheintel-ligentbeingsornon-intelligentbeings–suchpeopleshallhavesecurityagainstAllãh'sreligiouspunishmentforsinsandevildeedsaswellasfromHisworldlypunishmentfornotobservingthenorminthechainofcause-and-effect(e.g.,poverty,diseases,illnesses,etc.).Thissecuritywillnotcover

thosewhoareunjusttothemselvesorotherssincetheunjustwouldhavenosecurity;actually,everyunjustpersonwillfacepunishmenteventhoughtheAlmightyAllãh,outofHisvastmercy,willnotpunisheveryunjustpersonforeveryinjustice,ratherHewillforgivemanyofthesinsofthisworld;andHewillpunishwhom-soeverHewantsandforgivewhomsoeverHewantsinthehereafterwiththeexceptionofshirk(idol-worshipping).

Hefurthersays:Thismeaningoftheverseisrightbyitself;anditfollowsthatnoresponsiblepersonshouldfeelgeneralamnestyfromalltypesoffears(religiousandworldlychastisementorlegalandnaturalpunishment)exceptthefearoftheaweandmajestyoftheAlmightythatisthehallmarkofthosewhohaveattainedthelevelofperfection.

Healsosaid:Ifthemeaningofsecurityisnotappliedgenerallythenthemeaningoftheversewouldbethatthosewhobelieveanddonotmixtheirfaithwiththegreatinjustice(i.e.,shirk–ascribingpartnerstoAllãh),theyshallhavesecurityfromthereligiouschastise-ment(whichisrelatedtotheprinciplesoffaith):perpetuityintheabodeofchastisement.Intheworld,theyshallbeinthestateoffearandhope.Hethenconcludesthattheapparentmeaningoftheversedenotesthegeneralmeaning,andhasbasedhisargumentontheunderstandingoftheProphet'scompanionswhosaidthatwhentheversewasrevealed,itcreatedextremeanxietyamongthepeopleandtheysaid:"OMessengerofAllãh!Whoamongushasnotbeenunjusttohimself?"He(s.a.‘a.w.a.)informedthemthattheinjustice[intheverse]referstoshirk.Thecontextoftheversealsoperhapsindicatesthisaswellasthefactthatitssubjectisīmãn,faith.Thiswasthesummaryofhisstatement.

Thereareseveralproblemswiththisinterpretation:

Firstly,whathehastriedtoprovefromtheunderstandingofthecompanionsdoesnotcorrelatetothemeaningthathehaspresented:whattheyunderstoodfrominjusticewasequaltosinsanddisobedi-encewhereaswhathehas

presentedisbroaderthanthatinmeaning.

Secondly,whathehasprovenasthegeneralinjustice(evenincasesthatarenotreallyinthelistofsins),andthenjudgedittobeacorrectinterpretationisactuallyfar-fetchedfromthemeaningoftheverse.Theverseintendstosaythatsecurityandguidanceareeffectsofthefaith,provideditisnottaintedwithinjusticethatengulfsitandneutralizesitseffect.Thisinjusticeisindeedtheactofdisobedienceinformofsins.However,whatisnotconsideredasin–forexample,inadvertentlyeatingafoodthatisharmfultothebodilyhealth–obviouslydoesnotneutralizetheeffectofthefaith,i.e.,securityandguidance.TheversedoesnotspeakabouttheeffectsofinjusticeoutsidethecontextoffaithastheAlmightysaid:"thosewhobelieveanddonotmixuptheirfaithwithinjustice"inwhichHehasmadefaith(imãn)thesubjectandtiedittoabsenceofinjustice,andmadesecurityandguidanceasitseffects;Hedidnotmakeinjusticethesubjectsothattheversewouldbeexpectedtoexplainitseffects.Theverseintendstoenumeratetheeffectsthatemergefromthetruefaith;whereasinjustice–withitsveryvastsubjectanditsensuingeffects–isnotsubjectoftheverseatall.Therefore,hisstatementthat'thismeaningoftheverseiscorrectbyitself'ispositivelyinvalid.

Thirdly,hisstatementthat:'Anditfollowsthatnoresponsiblepersonshouldfeelgeneralamnestyfromalltypesoffears'isaclearconfessionthatthereisnoapplicationforthegeneralmeaningofsecurity,anditsnecessaryconclusionisthathisstatementlosesitsvalidity.Whatisthebenefitofastatementinsupportingargumentsthathasnoapplication?

Fourthly,themeaningthathehasfinallychosen,i.e.,injusticereferstothespecificinjusticeofshirk,isnotvalideithersincethewordingintheverseisgeneral.Ofcourse,itsaysthatfaithshouldnotbetaintedwithshirksothatitdoesnotobstructitsimpactbutthatisanexampleofapplyingageneraltermtoaspecificcase.Buttotakeaspecificmeaningfromageneralword–withoutanycircumstantialorverbal,attachedordetached,indication–isnotacceptableintheartofeloquence.Thisisobvious.AsfortheProphet'sstatementthathe

hasquoted:'Thisreferstoshirk';thisdoesnotclearlyindicatethatshirkistheliteralmeaningoftheverseanditsapplication.Weshalldiscussthisfurther,Allãhwilling,inthesectionofTraditions.

QUR’ÃN[6:83]:AndthatwasOurargumentwhichwegavetoIbrãhīmagainsthispeople;WeexaltinrankswhomWeplease;surelyyourLordisWise,Knowing:

Theuseof"tilkathat"forindicatingsomethingfromadistance[insteadof"this"]denoteseminenceandgreatnessfortheargumentsinceitisaconvincingargumentbasedonnatureandwhosepremisesarederivedfromit.

AsfortheAlmighty'sWord:"WeexaltinrankswhomWeplease;"Theterm"darajãt( تاجرد )"[translatedas"ranks"]wasinitiallyusedforstepsoftheladderandthenitsusagewasexpandedandwasappliedforlevelsofperfectioninmoralarenasuchasknowledge,faith,honouranddignity,etc.Allãh'sactofexaltingwhomeverHepleasesinranksmeansthatHebestowsapersonwithmoralperfectionandrealvirtuesinqualitiesthatarehumanlyattainablesuchasknowledgeandpietyaswellasqualitiesthatarehumanlynon-attainable[rathertheyarebestowedbyDivineGrace]suchasprophethood,messenger-ship,sustenance,etc.28

Althoughthetermdarajãthasoccurredasanindefinitenoun,inageneralsense,itisnonethelesscertaincontextuallythatitreferstotheranksofknowledgeandguidance.AllãhhasindeedexaltedIbrãhīm(‘a.s.)byguidinghim,showinghimtheKingdomoftheheavensandtheearth,givinghimconviction,decisiveargumentsandknowledge.Whiletalkingabouttheranksofknowledge,theAlmightysays:Allãhwillexaltthoseofyouwhobelieve,andthosewhoaregivenknowl-edge,inhighrank...(58:11).

Theverseendswiththewords:"surelyyourLordisWise,Knowing,"inordertoemphasizethatallthiswasdonebythewisdomoftheAlmightyandHis

knowledgejustastheargumentsthatHehadgiventotheMessengerofAllãh(s.a.‘a.w.a.)asmentionedearlierinthischapterbeforetheseargumentswerebasedonHis,theSublime'sWisdomandKnowledge.

Finally,thechangeinthisversefromthefirstpersontothirdperson[whiletalkingaboutIbrãhīm]wasdoneinordertopleasetheheartoftheHolyProphet(s.a.‘a.w.a.)andtoconfirmthemattersdiscussedinhere.

TRADITIONS

1.aṣ-Ṣadūqnarratesinal-‘UyunfromNu‘aymibn‘AbdillãhibnTamīmal-Qarashī,mayAllãhbepleasedwithhim,said:MyfathernarratedtomefromḤamdãnibnSulaymãnan-Nayshãbūrīfrom‘AlīibnMuḥammadibnal-Jahmwhosaidthatheattendedthegatheringof\

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28Adding'sustenance'alongsideprophethoodandmessengershipmightseemoddbutitreferstotheIslamicbeliefofDivineDecreeaboutthemeansandmaximumlimitofsustenance(rizq)–thatisentirelyatAllãh'sdiscretionandnotfullyresultofthehumanexertions.(tr.)

al-Ma’mūnwhilear-Riḍã(‘a.s.)waswithhim.al-Ma’mūnsaidtohim:"OSonoftheMessengerofAllãh!Doyoubelievethattheprophetsareinfallible?"He[‘a.s.]said:"Yes."Thenal-Ma’mūnaskedhimaboutsomeQur’ãnicversesonthisissue,andamongthosequestionsthatheaskedhimwasthefollowing:"CanyoutellmeabouttheWordofAllãḥ,toWhombelongMightyandMajesty,

aboutIbrãhīm:Sowhenthenightover-shadowedhim,hesawastar;hesaid:'ThisismyLord.'"ar-Riḍã(‘a.s.)said:

"VerilyIbrãhīmfoundhimselfamongthreegroupsofpeople:agroupthatworshippedVenus,agroupthatworshippedthemoonandagroupthatworshippedthesun;andthiswasatthattimewhenhecameoutfromthedeninwhichhewashidden.Whenthenightovershadowedhim,hesawtheVenusandsaid:

'ThisismyLord'inordertonegateandinquireaboutit.Andwhenitsetdown,hesaid:'Idonotlovethesettingones'becausesettingwasaqualityofthecreatedbeingandnotaqualityoftheEternalGod.Whenhesawthemoonrising,hesaid:'ThisismyLord'inordertonegateandinquireaboutit.Andwhenitsetdown,hesaid:'IfmyLordhadnotguidedme,Ishouldcertainlybeoftheerringpeople.'Thenwhenhesawthesunrising,hesaid:'ThisismyLord,thisisbiggerthantheVenusandthemoon'inordertonegateandinquireaboutit,notforaccepting.Andwhenitalsoset,thenheaddressedallthethreegroups(worshippersoftheVenus,themoonandthesun):'Omypeople!SurelyIamclearofwhatyousetup(withAllãh).SurelyIhaveturnedmyface,beingupright,whollytoHimWhooriginatedtheheavensandtheearth,andIamnotofthepolytheists.'Ibrãhīmonlysaidwhathesaidinordertoshowthemthefalsityoftheirbeliefandtoprovetothemthatworshipofentitiesthathavethe[setting]qualityoftheVenus,themoonandthesunisnotvalid,andthatworshipisvalidfortheirCreatorandCreatoroftheheavensandtheearth.Moreover,hehadarguedagainsthispeoplebywhatAllãh,toWhombelongMightandMajesty,hasinspiredtohimasHe[s.w.t.]said:AndthatwasOurargumentwhichwegavetoIbrãhīmagainsthispeople."al-Ma’mūnsaid:"MayAllãhkeepyoulong,OsonoftheMessengerofAllãh!"(‘Uyunuakhbãri'r-Ridã)

Theauthorsays:Thisnarration,withitscontents,clearlysupportsanumberofpointsthatwederivedfromthecontextoftheholyverses.Someothersupportingnarrationswillcomebelow.AsforwhatthenarrationsaysaboutIbrãhīm'sstatement:'ThisismyLord'thatitwasactuallyinordertonegateand

inquireratherthantoinformandagree–thisisoneofthewaysofinterpretationoftheversesthatwaspresentedbytheImãm(‘a.s.)inordertorejecttheargumentofal-Ma’mūn,andthatdoesnotcontradicttheotherwaysofitsinterpreta-tion,ifthereareany,asweshallseelateron.

TheImãm'sstatement"settingwasaqualityofthecreatedbeing"doesnotnecessarilymeanthattheargumentisbasedon"settingquality"ofthecreatedbeingassomehavementionedsinceitispossiblethattheargumentwasbasedon"notloving"andthatinturnwasbasedonthephenomenonofsettingasaqualityofthecreatedbeingwhichcannotbeanobjectoflove.Thinkandponder.

2.aṣ-ṢadūqnarratesfromhisfatherandIbnu'l-WalīdwhobothnarratefromSa‘dfromIbnBuraydfromIbnAbī‘UmayrfromHishãmibnSãlimfromAbūBaṣīrfromAbū‘Abdillãh(‘a.s.)whosaid:"ThefatherofIbrãhīmwasanastrologerofNamrūd(Nimrod)ibnKan‘ãn;andNamrūddidnotdoanythingbutafterconsultinghim.So,helookedatthestars,inoneofthenights,andinthemorning,hereportedtoNamrūd:'Isawlastnightsomethingsurprising!'Namrūdasked:'Whatwasit?'Hesaid:'Isawachildbeingborninourlandinwhosehandswillbeourdestruction;anditwillnotbelongbeforeheisconceived.'Namrūdwassurprisedbythisandasked:'Hashealreadybeenconceivedbyawoman?'Hereplied:'No.'PartoftheknowledgethatwasgiventotheastrologerwasthatthefirewillburnthatchildbuthewasnottoldthatAllãhwillrescuehimfromit."TheImãmthencontinued:"Thewomenwerethenseparatedfromtheirhusbandssothatnoonecouldbeconceived.However,Ibrãhīm'sfathermethiswifeandIbrãhīmwasconceived.Hethoughtthatthisisthechildandsohesentforthemid-wivestocomeandcheckhiswife.TheAlmightyAllãhmadethefoetusclingtothebackandthemidwivessaid:'Wedon'tseeanythinginherwomb.'Finally,whenIbrãhīm'smothergavebirth,hisfatherdecidedtotakehimtoNamrūd.Hiswifepleaded:'Don'ttakeyoursontoNamrūdsothathemaykillhim.Letmetakehimtosomecaveandplacehiminituntilhedies;don'tbetheonetohavekilledyourownson!'Hesaid:'Sogo.'

Shetookhimtoacave,nursedher[andplacedhiminside]andputastoneonthecave'sentranceandlefthim.So,Allãhplacedhissustenanceinhisthumb;wheneverhewouldsuckit,milkwillcomeoutofit;hewoulddevelopinonedaylikeothersdevelopinoneweek,andhewoulddevelopinoneweeklikeothersdevelopinonemonth,andhewouldgrowinonemonthlikeothersgrow

upinoneyear.HestayedaslongasAllãhwantedhimtostay[inthecave].

"Thenhismothertoldhisfather:'Wouldyouallowmetogotothatchildandseewhathappenedtohim?'Heallowedher.ShewenttothecaveandsawIbrãhīmwithhiseyeslighteningupliketwolamps;shepickedhim,heldhimtoherchestandnursedher.Thenshewentbacktoherhome.Hisfatherinquiredabouthim.Shesaid:'Ihaveburiedhimintheground.'ShewouldgooutsideonthepretextofhavingworktodoandthengotoIbrãhīm,holdhim,nursehimandreturnshome.Oncehestartedmoving,hismotherwenttovisithimasusual.Whenshestartedtoleave,hegotholdofherdress.Shesaid:'Whatisthematter?'Hesaid:'Takemewithyou.'Shesaid:'Iwillhavetoaskyourfather.'

"So,Ibrãhīmcontinuedtostayinghaybah,hiddenphysically,concealinghisrealityuntilhemadehisappearancewithtruthbyAllãh'scommandandAllãhmanifestedHispowersinhim."(Kamãlu'd-dinwatamãmu'n-ni‘mah)

Theauthorsays:[ar-Rãwandī]theauthorofQisasu'l-anbiyã’hasquotedthesamenarrationfromaṣ-ṢadūqfromhisfatherandIbnu'l-WalīdtakingthechainofnarrationallthewaytoAbūBaṣīrfromAbū‘Abdillãh[aṣ-Ṣãdiq,‘a.s.]whosaid:"Ãzar,theuncleofIbrãhīm,wasanastrologerofNamrūdwhodidnotdoanythingbutafterconsultinghim,said:'Verily,lastnight,Isawsomethingstrange!'Namrūdsaid:'Whatwasthat?'Hesaid:'Isawachildbeingborninourlandinwhosehandswillbeourdestruction.'So,heseparatedthemenfromthewomen;andTãrikh[Ibrãhīm'sfather]had[beforethat]sleptwiththemotherofIbrãhīmwhobecamepregnant…"Thenhe[‘a.s.]continuedthehadithtotheend.

Theunityinthechainofnarratorsofbothnarrationsaswellasthecontentofboth(withexceptionaboutthefathervis-à-visuncleofIbrãhīm)ledtheauthorofal-Bihãrtowrite:"Itseemsthatwhatar-Rãwandīhasnarratedisthesamenarration[asthatofaṣ-Ṣadūq]buthehaschanged[theissueofIbrãhīm'sfather]inordertobringitinlinewiththeprinciplesofthe[Shī‘ah]Imãmiyyah."Then

al-Majlisī[theauthorofal-Bihãr]hasexplainedthisnarrationandothersimilarnarrationsthattalkaboutÃzartheidol-worshipperasIbrãhīm'sfatherasnarrationsbasedonat-taqiyyah(dissimulation).

Asimilarhadithhasbeennarratedbyal-Qummīinhisat-Tafsir,al-‘Ayyãshīinhisat-Tafsir,andithasbeennarratedinSunnīsourcesfromMujãhidbyaṭ-ṬabarīinhisTarikhandfromothersourcesbyath-Tha‘labīinQisasu'l-anibyã’.

Attheleast,onethingworthmentioningisthatthescholarsofhadithandhistoryareunanimousthatIbrãhīm(‘a.s.),duringhisearlyyears,washiddeninthecaveoutoffearthatKingNamrūdwouldkillhim.Thenhecameoutofthecaveandarguedagainsthisfatherandhispeopleabouttheissueofidols,theVenus,themoonandthesun,andalsoarguedagainsttheKing'sclaimofdivinity.Thecontextoftheversessupportsthisaspectofthenarration.

AsforthefatherofIbrãhīm:ThehistorianshavewrittenthathisnamewasTãrikhorTãriḥ,andÃzarwaseitherhistitleornameofanidolorapositivenickname('thehelper')oranegativenickname('thelame')intheirlanguagegivenbyIbrãhīmtohim.

Theyhavementionedthatthisidol-worshippernamedbytheQur’ãnasIbrãhīm'sfatheragainstwhomhearguedwasTãrikh,hisbiologicalfatherandhistrueparent.ThisissupportedbyanumberofthescholarsofhadithandtheologyfromamongtheSunnīsbuthasbeenrejectedbyagroupoftheirscholarsaswellastheShī‘ahswhoarealmostunitedagainstitexceptforwhatisseenamongsomemuhaddithunwhohaveincludedsuchnarrationsintheirbooks.Thebestargumentthattheopponents–i.e.,thosewhosaythattheidol-worshipperÃzarwasnotIbrãhīm'sfatherratherhewashisuncleorhismaternalgrand-father–arethenarrationsthathavecomefrombothschoolsofthoughtthattheancestorsoftheHolyProphet(s.a.‘a.-w.a.)wereallmonotheistsandthatnoneamongthemwasanidol-worshipper.Thedebatesbetweenthetwogroupshavecontinued.

Theauthorsays:Thediscussionofthisnature–inwhateverwayitendsup–isoutsidethescopeofthediscussionofQur’ãnicexegesis.Althoughthescholarsfrombothgroupsareinneedofpresentingtheirhadith-basedproofsandderivingtherightconclusionfromthembutwearenotinneedofthembecausetheQur’ãnicverses,asdiscussedearlier,provethatÃzar,theidol-worshipper,whomAllãhhasmentionedintheseversesofsūrahof"al-An‘ãm"wasnottherealfatherofIbrãhīm(‘a.s.).ThenarrationsthatsaythatÃzarwasIbrãhīm'srealfather–withallthecontradictionsthatareinthenarrations–areagainsttheHolyBookanddonotdeserveanyattention.So,thereisnoneedtoexplainthemawayasnarrationsbasedontaqiyyahwithallthedifferenceamongtheSunnīsthemselves.

3.‘AlīibnIbrãhīmal-Qummī,undertheverse:AndthusdidWeshowIbrãhimtheKingdomoftheheavensandtheearth…says:"MyfathernarratedtomefromIsmã‘īlibnMarãrfromYūnusibn‘Abdu'r-RaḥmãnfromHishãmfromAbū‘Abdillãh[aṣ-Ṣãdiq](‘a.s.)whosaid:

"He[s.w.t.]openedforhimwhatisontheearthandthosewhoareonit;whatisontheheavenandthosewhoareonitandtheangelwhocarriesit;andthethroneandthosewhoareonit.HesimilarlydidthisforHisMessenger(s.a.‘a.w.a.)andtheChiefoftheBelievers[‘Alī](‘a.s.)."(at-Tafsir)

Theauthorsays:AsimilarnarrationhasbeenquotedinBaṣã’iru'd-darajãtbytwochainsof‘AbdullãhibnMuskãnandAbūBaṣīrfromaṣ-Ṣãdiq(‘a.s.)andbyachainof‘Abdu'r-Raḥmãnfromal-Bãqir(‘a.s.);andal-‘AyyãshīhasnarrateditfromZurãrahandAbūBaṣīrfromaṣ-Ṣãdiq(‘a.s.)andfromZurãrahand‘Abdu'r-Raḥmãnal-Qaṣīrfromal-Bãqir(‘a.s.);and[theSunnīcommentator,as-Suyūṭī,has]narrateditinad-Durru'l-manthurfromIbn‘Abbãs,Mujãhidandas-Suddīfromtheearliercommentators.

WhiletalkingabouttheThrone(al-‘Arsh),weshallsoondiscusstheḥadīthof‘Alī(‘a.s.)aboutal-‘Arshthathasbeennarratedinal-Kãfī.Hesaysinit:"ThosewhocarrytheThroneandthosewhoarearounditarethedivinescholarstowhomAllãhbestowedHisknowledge."Thenhesaid:"ThisistheKingdomthatAllãhshowstoHischosenones,andshowedittoHisfriend[Ibrãhīm](‘a.s.)asHe[s.w.t.]said:AndthusdidWeshowIbrãhimtheKingdomoftheheavensandtheearthandsothathemightbeofthosewhoaresure."Thishadithhascommentaryonotherissuesthathavecomeinexegesisof'showingtheKingdom'andconfirmationofwhatwesaidearlier.Allãhwilling,thefullexplanationofthishadithwillcomeinsurahof"al-A‘rãf"(ch.7).

4.al-‘AyyãshīinhistafsirnarratesfromAbūBaṣīrfromAbū‘Abdillãh[aṣ-Ṣãdiq](‘a.s.)whosaid:"WhenIbrãhīmsawtheKingdomoftheheavensandtheearth,hesawapersoncommittingadulterysoheinvokedeviluponhimandthepersondied,thenhesawanotherperson[inthesamestate]andheinvokedeviluponhimandhealsodied,andthenhesawthreepersons[inthesamestate]andinvokedeviluponthemandtheydiedaswell.So,Allãhrevealedtohim:'OIbrãhīm,yourprayersareanswered,sodonotinvokeeviluponMyservants;ifIwished,Iwouldnothavecreatedthem[inthefirstplace].Ihavecreatedmyservantsinthreecategories:apersonwhoworshipsMeanddoesnotassociateanyonewithMe;apersonwhoworshipsotherthanMebutHecanneverescapefromMe;andapersonwhoworshipsotherthanMebutinhisloinsisonewhowillworshiponlyMe[andsoIsparehim].'"(at-Tafsir)

Theauthorsays:Thisisamustafīḍahnarration,29andal-Kulaynīhasnarrateditinal-KãfiwithafullchainfromAbūBaṣīrfromtheImãm[‘a.s.];aṣ-Ṣadūqhasnarrateditin‘Ilalu'sh-sharãyi‘fromtheImãm[‘a.s.];andaṭ-Ṭabrisīhasnarrateditinal-Ihtijãjfromal-‘Askarī(‘a.s.).[AmongSunnīcommentators,]as-Suyūṭīhasnarrateditinad-Durru'l-manthūrfromIbnMarduwayhfrom‘Alī(‘a.s.)fromtheHolyProphet(s.a.‘a.w.a.),and[inanotherchain]fromAbu'sh-ShaykhandIbnMarduwayh.al-BayhaqīhasnarrateditinShu‘abu'l-īmãnfromthechainofSharḥibnḤawshabfromMa‘ãdhibnJabalfromtheHolyProphet(s.a.‘a.w.a.)andfromanumberofcommentatorswithoutfullchainofnarrators.

5.al-‘Ayyãshīnarratesinhisat-TafsirfromMuḥammadibnMuslimfromoneofthetwoImãms[al-Bãqiroraṣ-Ṣãdiq]whosaidaboutIbrãhīm[‘a.s.]whenhesawthestar:"HewaslookingforhisLordandhadnotdisbelieved;andanyonefromthepeoplewhothinkslikethat[i.e.,isinsearchofthetruth],heislikehim."

6.al-Qummīinhisat-TafsirsaysthatAbū‘Abdillãh[aṣ-Ṣãdiq](‘a.s.)wasaskedaboutIbrãhīm'sstatement:"ThisismyLord."Didhecommitshirkbyhisstatement:"ThisismyLord?"He[‘a.s.]said:"Whoeversaysthattodayisapolytheist;butincaseofIbrãhīm,therewasnoshirksincehewasseekinghisLord.However,thatstatementfromsomeoneelsewouldbeshirk."

Theauthorsays:Theoppositeoftheseekerofthetruthissome-oneforwhomtheguidanceandclearproofhasbeenestablished;suchapersoncannotjustsupposesomethingasgodthatshirk.

7.al-‘Ayyãshīinhisat-TafsirnarratesfromḤujrwhosaidthatal-‘Alã’ibnSayyãbahsentsomeonewithaquestiontoAbū‘Abdillãh[aṣ-Ṣãdiq](‘a.s.)aboutIbrãhīm'sstatement:'ThisismyLord':"Ifsomeonesaysthisnow,heisconsideredbyusasapolytheist."He[‘a.s.]said:"ItwasnotshirkincaseofIbrãhīmsincehewasinsearchofhisLord.Fromotherthanhim,itwouldbeshirk."

HealsonarratesfromMuḥammadibnḤumrãnwhoaskedAbū‘Abdillãh[aṣ-Ṣãdiq](‘a.s.)concerningAllãh'sstatementaboutwhatIbrãhīmsaid:"ThisismyLord."He[‘a.s.]said:"Hedidn'treachtoanything[ofshirk];heintendedsomethingotherthanwhathesaid."(at-Tafsir)

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29Ifakhabarwãḥidhasmultiplenarrators,itisknownasmustafīḍahnarrationanditsstatusiselevatedclosertothatofthemutawãtirhadith.(tr.)

Theauthorsays:PerhapstheImãmmeantthatbysaying:"ThisismyLord"Ibrãhīm(‘a.s.)didnotmeananythingmorethantheworditselfanddidnothaveanyothermeaningbeyondthat.Inotherwords,hesaiditasahypotheticalstatementoracceptedthepremisesinordertoproveitsfalsityasmentionedearlier[inthecommentary].

8.as-Suyūṭīinad-Durru'l-manthurunderverse:Thosewhobelieveanddonotmixuptheirfaithwithinjustice,saysthatAḥmad,al-Bukhãrī,Muslim,at-Tirmidhī,IbnJarīr,Ibnu'l-Mundhir,IbnAbīḤãtim,ad-Dãrquṭnīinal-Afrãd,Abu'sh-ShaykhandIbnMarduwayhhavequotedfrom‘AbdullãhibnMas‘ūdwhosaid:"Whentheverse:Thosewhobelieveanddonotmixuptheirfaithwithinjustice,wasrevealed,itdistressedthepeopleandtheysaid:'OMessengerofAllãh!Whoamongushasnotbeingunjusttohimself?'He[s.a.‘a.w.a.]said:'Itisnotwhatyouthink;haveyounotheardthevirtuousservantsayingthat:Verily,polytheism(shirk)isthegreatinjustice?Itisindeedshirk.'

Theauthorsays:'Thevirtuousservant'referstoLuqmãnasAllãhhasquotedhiminsūrahof"Luqmãn"(ch.31).Thishadithshowsthatthesūrahof"al-An‘ãm"wasrevealedafterthesūrahof"Luqmãn".Wehavementionedearlierthatexplainingtheterm'injustice'asshirkisactuallyapplyingitsmostappropriateexampleandthatshirkisanunforgiveablesinunlikeanyothersinwhateveritmaybe.Theproofforwhatwehavesaidwillcomeinthenarrations[below].

9.as-SuyūṭīsaysthatAḥmad,aṭ-Ṭabarãnī,Abu'sh-Shaykh,IbnMarduwayhandal-BayhaqīinShu‘abu'l-'mãnhavenarratedfromJarīribn‘Abdillãhwhosaid:"WedepartedwiththeMessengerAllãh(s.a.‘a.w.a.)fromMedinawhenariderappearedtowardsus.Whenhecameclose,hegreetedus.TheHolyProphet(s.a.‘a.w.a.)saidtohim:"Fromwheredoyoucome?"Hesaid:"Iamcoming

frommyfamily,mychildrenandmytribeseekingtheMessengerofAllãh."He[s.a.‘a.w.a.]said:"Youhavefoundhim."Thepersonsaid:"Teachmewhatisthefaith(imãn)?"TheHolyProphet[s.a.‘a.w.a.]said:"TestifythatthereisnogodbutAllãhandthatMuḥammadistheMessengerofAllãh;andestablishtheprayer,givethecharity,fastinRamaḍãnanddothepilgrimageof[Allãh's]House."Hesaid:"Iaccept."

Thenhiscamel'sforelimbwentintotherats'holeandhefalloverwithhisheaddownanddied.TheMessengerofAllãh(s.a.‘a.w.a.)said:"Heisofthosewhodidalittle[asfarasdeedsareconcerned]butwillberewardedabundantly;heisfromthosewhomAllãhhaddescribedas:"Thosewhobelieveanddonotmixuptheirfaithwithinjustice–theyarethosewhoshallhavesecurityandtheyarethosewhogoaright."IsawwideeyedhourisputtingafruitofParadiseintohismouth,andsoIcametoknowthatthepersonhaddiedhungry."(ad-Durru'l-manthur)

Theauthorsays:as-Suyūṭīhasalsonarratedthisfromal-Ḥakīmat-Tirmidhī30andIbnAbīḤãtimfromIbn‘Abbãsasimilarnarration;al-‘Ayyãshīhasnarratedthesameinhisat-TafsirfromJãbiral-Ju‘fīfromanunnamedpersonfromtheHolyProphet(s.a.‘a.w.a.).

as-Suyūṭīalsosaysthat‘AbdibnḤamīdhasnarratedfromIbrãhīmat-TaymīthatapersonaskedtheHolyProphet(s.a.‘a.w.a.)aboutthisversebuthe[s.a.‘a.w.a.]wassilenttillapersoncameandacceptedIslamanddidn'tlivelongbeforehejoinedabattleinwhichhewasmartyred.TheHolyProphet(s.a.‘a.w.a.)said:"Thispersonisamong:thosewhobelieveanddonotmixuptheirfaithwithinjustice."

10.as-Suyūṭīsaysthatal-Fãriyãbī,‘AbdibnḤamīd,IbnAbīḤãtim,Abu'sh-Shaykh,al-Ḥãkim(whohasevenauthenticatedthenarration)andIbnMarduwayhhavenarratedfrom‘AlīibnAbīṬãlibabouttheverse:"thosewhobelieveanddonotmixuptheirfaithwithinjustice"whosaid:"ThisversewasrevealedaboutIbrãhīmandhiscompanionsespecially,anditisnotforthis

ummah."

Theauthorsays:ThisnarrationdoesnotconformtothegeneralprinciplesderivedfromtheQur’ãnandthesunnah.Verilytheversedoesnotcontainanyspecialcommandspecifictoonecommunityandnottheotherlikethepracticallawslegislatedforoneeraandnottheother.Asforthefaith(imãn)withitseffectsondifferentlevelsaswellastheinjustice(hulm)ondifferentlevels(affectingtheimãnnegatively),thisisanissuebestowedinthehumannaturewithnodifferenceintimeornations.

SomecommentatorshavetriedtoexplainthishadithbysayingthatperhapshemeantthatAllãhhasspecificallygrantedtoIbrãhīmandhispeopleasecurityagainstthegeneralchastisementofthehere-afterandnotjustthesecurityagainstperpetuityinit.Probablythereasonforthisexclusivity–ifitwerevalid–isthattheAlmightyAllãhdidnotimposeuponthemanythingbutmonotheismleavingthemattersoflawstotheirstrictcivilsysteminmattersofpersonalandbehaviourallaws.

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30al-Ḥakīmat-TirmidhīwasaḤanafīSūfīscholar,notbeconfusedwithat-Tirmidhī,thefamouscompilerofJãmi‘u't-Tirmidhi,oneofthesixcanonicalcompilationsofhadithamongtheSunnīs.(tr.)

ResearchershavediscoveredtheCodeofHammurabi,theright-eouskingwholivedduringIbrãhīm'seraandwhomhewelcomedandtookone-tenthtaxfromhimasithasbeenmentionedintheBookofGenesis(intheOldTestament);andsotheCodeissimilartotheTorahinmostofitslaws.AsforAllãhintroducingtheritualhajjthroughIbrãhīm,thatwasonlyforthepeopleamongthedescendantsofhissonIsmã‘īlandnotamonghisChaldeanpeople.Asforthisummah:itsfollowersoftawhidwillstillbepunishedforsinsaccordingtotheirlevelofgravitysincetheywerechargedwithacompletecodeoflawandwillbe

accountableforitsimplementation.Hereendsthecommentator'sargument.

Thereisobviousarbitrarinessinhisargument.WehavealreadymentionedearlierthatKingHammurabilivedinthebeginningoftheyear1700BCwhileIbrãhīmlivedapproximatelyinthebeginningof2000BC.

Hammurabiwasagoodkinginhisownreligion,justtohispeople,practicallycommittedtothelawsthathelegislated,diligentlyimposedthelawsinhisdomaininthebestway,and,asitissaid,theyweretheearliestcivillaws–inspiteofallthis,hewasanidol-worshipperandsoughthelpfromthegodsofidol-worshippersashehimselfwroteaftercompletinghisCodeasseeninthetabletdis-coveredintheruinsofBabylon.Thosegodshementionedinhisstate-mentattheendoftheCode,hethankedthemforgrantinghimthegreatkingdomandmadehimsuccessfulinspreadingjusticeandlayingdownthelaws.ThegodsthatheprayedfortheirhelpinpreservingthelawsfromdistortionareMīrudãkh,thegodofgodsandgodoflawandjustice,ZamãmãandIshtãr,thegodsofwar,Shãmãsh,thegodwhomaintainsjusticeintheskyandtheearth,Sīn,thegodoftheheavens,Ḥãdãd,thegodoffertility,Nīrghãl,thegodofvictory,Bal,thegodofdestiny,andothergodslikeBiyltīs,Nino,Sãjīlã,etc.

Moreover,whatthecommentatorhassaidthatAllãhdidnotimposeonIbrãhīm'speopleanythingbutmonotheismleavingthemattersoflawstotheirstrictcivilsystemisrejectedbytheQur’ãnicnarrationswhichtalksaboutIbrãhīm'sprayer(asseeninhisprayersinthesurahof"Ibrãhīm"[ch.14]),itmentionshowAllãhrevealedtohimthedoingofgooddeedsandgivingcharity(asseeninthesurahof"al-Anbiyã’"[ch.21]),andlegislatedhajjandpermissibilityofcattle'smeat(asseeninthesurahof"al-hajj"[ch.22]).Partofhisshari‘ahwasalsothedisassociationwiththeidol-worshippers(asseeninthesūrahof"al-Mumtazinah"[ch.60]),andheusedtoprohibiteverykindofinjusticethatwasagainsthumannature(asseeninthe"Suratu'l-An‘ãm"[ch.6],etc.).Also,partofIbrãhīm'ssharī‘ahwasphysicalpurity(asseeninthesurahof"al-hajj"[ch.22]),andtherearenarrationsthatheintroducedthehanifiyyahtraditionwhichconsistsoftenthings:fiverelatedtotheheadandfiverelatedtothebody,includingcircumcision.Heusedtogreetbythegreetingofpeace(asseeninthe"Suratu'l-Hud"[ch.11]and"Maryam"[ch.19]).

Allãh,theSublime,hasindeedsaidthat:…thefaithofyourfather,Ibrãhim…(22:78)and:Say:"Nay!(Wefollow)thereligionofIbrãhīm,theuprightone…"(2:135),wherebyHehasdescribedIslam,withitsdoctrinesandpractices,asthereligionofIbrãhīm(‘a.s.).AlthoughthisdoesnotmeanthatIslamwithitselaboratecodeoflawwasintroducedfromdaysofIbrãhīm(‘a.s.)–rathertherealityiscontrarytothatasmentionedin:HehasprescribedforyouofthereligionwhatHeenjoineduponNuhandthatwhichWehaverevealedtoyou,andthatwhichWeenjoineduponIbrãhimandMusãand‘Isã…(42:13)–itprovesthatAllãh'slawsarebasedonaprincipleorgeneralprinciplesthatemanatefromthenature:whateverconformstoitissubjecttocommandmentsandwhateverdoesnotconformtoitissubjectofprohibitions.Aftermentioningtheargumentsagainstshirk,andsomegeneralcommandmentsandprohibitions,theAlmightyAllãhaddressesHisProphet(s.a.‘a.w.a.)asfollows:

Say:"Surely,(asfor)me,myLordhasguidedmetothestraightpath;(to)amostrightreligion,thefaithofIbrãhimtheuprightone,andhewasnotofthepolytheists."(6:161)

Ifwhattheabove-mentionedcommentatorhassaidwasthefactthatAllãhdidnotlaydownanycodeoflawforIbrãhīm(‘a.s.)andhispeople,ratherHeleftthemtotheprevailingcivillawsofthetime,i.e.,theCodeofHammurabi–thenthatCodewouldbeendorsedandvalidinAllãh'seyes,andwouldbepartofIbrãhīm'sreligion,andsoshalltheIslamicfaith(thathasbeendescribedintheQur’ãnasthepurereligionofIbrãhīm)[belinkedtotheCodeoftheidol-worshippingking]thusmakingitoneoftheDivinefaithswitharevealedscripture!

TheundeniabletruthisthatitwastheDivinerevelationthatprovidedthepastprophetsandtheirpeopleswiththegeneralprinciplesforsociallifeinthisworldand[success]inthehereafter(suchastheactsofworship),andthegeneralnorms(ofgoodandevil)thatwouldguidethesensiblehumanbeingtowardsformingagoodsocietyandrefrainingfrominjustice,extravaganceandsupportingthetyrants,etc;andthenenjointhemtobemembersofthesociety

equippedwithsuchguidanceandtocallforacquiringgoodandpiety,andrefrainingfromevil,indecencyandmischiefirrespectiveofthesocio-politicalnatureofthosesocietieswhethertheyweregovernedbyoppressionoftheunjustandtyrantsorbybenevolenceofthejustrulersandtheirorganizedpoliticalsystems.

However,noelaboratecodeoflawswassentdownbeforetheadventofIslamexceptintheTawrãt(Torah)whichhadsomelawssimilartowhatwasintheCodeofHammurabi.ItistruethattheTawrãtwassentdownbyAllãhtoMūsã(‘a.s.)anditwaspreservedbytheIsraelitesbutitisalsoafactthattheylostitduringtheconquestof[theBabylonianKing]NebuchadnezzarII(Bakhtnaṣr)whoannihilatedthem,destroyedtheirTempleandonlyafewofthemsurvivedwhowereenslavedandtakentoBabylonandlivedthereuntil[thePersian]KingCyrus(Kūrush)conqueredBabylon,emancipatedtheIsraelitesandallowedthemtoreturntoJerusalem.Ezra,theHighPriest,wasallowedtowritetheTawrãtforthemafteritscopieshadperishedanditscontentswereforgotten,andtheyhadbecomeusedtotheBabylonianlawsthatwereprevalentamongtheChaldeans.

Withsuchahistory[oflosingtheTawratandtherewritingofitinanenvironmentinfluencedbyBabylonianlaws]howcanitbesaidthatAllãhhasendorsedwhateverofHammurabianCodeisfoundintheJewishlaws?TheQur’ãnconfirmsonlysomeofwhatisinthepresentTawrãt.Nonetheless,onecannotdenythatsomeman-madelaws(establishedoutsidetheDivinerevelation)containsomeusefulandgoodlaws.

11.al-Kulaynīnarratesinal-KãfithroughhischainofnarratorsfromAbūBaṣīrfromAbū‘Abdillãh(‘a.s.)whoexplainedtheverse:thosewhobelieveanddonotmixuptheirfaithwithinjustice,asshirk,polytheism.

12.al-KulaynīnarratesthroughanotherchainofnarratorsfromAbūBaṣīrfromhim[aṣ-Ṣãdiq](‘a.s.)whoexplainedtheverse[andtheterm'injustice']as

"doubt."(al-Kãfi)

Theauthorsays:al-‘AyyãshīhasalsonarratedthishadithfromAbūBaṣīrfromhim(‘a.s.).

13.al-‘Ayyãshīinhisat-TafsirnarratesfromAbūBaṣīrfromAbū‘Abdillãh(‘a.s.)thathesaid:"Iaskedhim[‘a.s.]abouttheWordofAllãh:thosewhobelieveanddonotmixuptheirfaithwithinjustice.He[‘a.s.]said:'WeseekAllãh'sprotection,OAbūBaṣīr,frombeingamongthosewhohavemixeduptheirfaithwithinjustice.'Thenhe[‘a.s.]said:'ThosearetheKhawãrij(Khãrijites)andtheircompanions.'"

14.al-‘AyyãshīnarratesfromYa‘qūbibnShu‘aybfromAbū‘Abdillãh(‘a.s.)aboutHis[s.w.t.]'sWord:thosewhobelieveanddonotmixuptheirfaithwithinjustice.He[‘a.s.]said:"Itmeansmis-guidanceandwhateverisbeyondit."(at-Tafsir)

Theauthorsays:Itseemsthatthemeaningofmisguidanceinthisnarrationisshirkwhichisthesourceofalltheinjusticeandthesinsanddisobediencebeyondit.Oritcouldrefertothelowestlevelofinjusticewhichmanifestinformofsins,andbeyonditwouldbeshirkwhichisanintensifiedformofmisguidance–afterall,allsinsaremisguidance.

Thesenarrations,asyoucansee,givemultifariousmeaningsinexplainingtheterm"hulm,injustice"intheverse:idol-worshipping,doubt,andtheideasoftheKhawãrij;andsomenarrationshaveexplaineditasthelovefortheenemiesofAhlu'l-Bayt(‘a.s.).Allthisproveswhatwehadsaidearlierthatthe"hulm"mentionedintheverseisofageneralmeaninganditappliestoitsvariouslevelsbasedonthelevelofunderstanding.

THESTORYOFIBRÃHĪM,PEACEBEUPONHIM,ANDHISPERSONALITY

ThissectionconsistsofvariousQur’ãnic,academic,historicalandotherdiscussions.

1.TheStoryofIbrãhim(‘a.s.)intheQur’ãn:

Fromhischildhooduntilthebeginningofhisdiscernibleage,Ibrãhīmusedtoliveinisolationfromthesocietyofhispeople.Thenhecametothemandjoinedhisfather,andfoundhimandhispeopleworshippingtheidols.Hewasnotpleasedwithwhathesawsincehisnaturewaspureandblameless,blessedbyAllãh,theGlorifiedwhoshowedhimthetruthandthekingdomofeverything–inshort,thetruewordandthegooddeed.

Therefore,Ibrãhīm[‘a.s.]startedarguingwithhisfatheragainstworshipoftheidolsandcallinghimtoabandonthemandtoadoptmonotheismofAllãh,GlorybetoHimandtofollowHimsothatHemayguidehimtotherightpathandremovehimfromthecontroloftheSatan.Hecontinuedtoargueagainsthisfatherandtoinsistuponhim[toabandonidolworshipping]untilthelatterscoldedhim,pushedhimawayfromhimselfandthreatenedtostonehimifhedoesnotstopcriticizinghisidolsanddislikingthem.

Ibrãhīm(‘a.s.),however,wascourteoustowardshisfatheroutofkindnessandcompassionashepossessednoblecharacterandpleasantspeechsohebadehimfarewellandpromisedtoaskforgivenessforhim.Thenheseparatedhimself

fromhim,hispeopleandwhatevertheyworshippedbesidesAllãh,(19:49).

Thereafter,hearguedagainstthepeopleinmatterofidols(21:51-52;26:69-77;37:83-87)andarguedagainstotherswhoworshippedthesun,themoonandthestaruntilheprovedthetruthtothemandhecametobeknownasonewhoopposedtheidolsandgods(6:73-82).[Thiscontinuedwithoutanyincident]untiloneday,thepeoplewentforacollectiveworshipoutofthetownandhepretendedtobesickandsodidn'tgooutwiththemandstayedback.Thenheenteredthetempleofidolsandplannedtotrickthembycuttingtheiridolsintopiecesexceptthebigonesothattheymayrefertoitwhentheyreturned.Whenthepeoplereturnedandsawwhathadhappenedtotheiridols,theyinvestigatedabouttheperpetrator.SomeofthemsaidthattheyhadheardayoungmanknownasIbrãhīmtalkingillofthem.

Theysummonedhimtotheirgathering;thenbroughthimtothepublicsothatthepeoplemaybewitness.Theyaskedhim:"Didyoudothistoourgods,OIbrãhīm?"Hereplied:"Actually,thisbigoneseemstohavedoneit;askthem,iftheycanspeak?"Hehadleftthebigoneintactwithoutbreakingitintopiecesandhadplacedanaxeonitsshoulderorsomethingsimilartoitsothattheymayseethatheisonewhohasbrokentheidols.

Ibrãhīm(‘a.s.)hadsaidthatwhileheknewthattheydidnotbelievehimsincetheyknewthattheidolisaninanimateitemwhichcannotspeak.He,however,saidwhateverhesaidsothathecouldsaytothem:'Askthem,iftheycanspeak,'inordertomakethemopenlyconfessthattheidolsareinanimateobjectsthatdonothavelifeandconsciousness.Itisthenthattheyturnedtooneanotherandsaid:"Surelyyouyourselvesaretheunjust;"andtheyreflectedwithinthemselvesandsaid:"Yousurelyknowthattheydonotspeak."Hesaid:"What!Doyouworship,besidesAllãh,whatneitherharmsyounorhelpsyou?FieonyouandonwhatyouworshipbesidesAllãh!What!Doyounotthenunderstand?DoyouworshipwhatyoucurveyourselveswhileAllãhhascreatedyouandwhatyoudo?"

Theysaid:"Burnhimandhelpyourgods."Sotheybuiltapitandstartedablaze

offire;allthepeoplejoinedinthismatterandthrewhimintothefire.Allãh,however,madethefirecoolandharmlessforhim,anddefeatedtheirplan.(21:57-71;37:88-98).Itwasduringtheseeventsthathewaspresentedtothekingwhompeopleworshippedandconsideredasagod.ThekingarguedwithIbrãhīm(‘a.s.)abouthisGod.Ibrãhīm(‘a.s.)said:"MyLordgiveslifeandcausesdeath."Thekingchallengedthisargumentbysaying:"Ialsogivelifeandcausedeath"bykillingoneprisonerandreleasinganother.So,Ibrãhīm(‘a.s.)nowarguedmoreclearlysoastonullifyhisfallacy;hesaid:"SosurelyAllãhcausesthesuntorisefromtheeast,thenmakeitrisefromthewest;thushewhodisbelievedwasconfounded,"(2:258).

WhenAllãhrescuedhimfromthefire,Ibrãhīm(‘a.s.)startedcallingthepeopletowardsthepurefaith,thefaithofmonotheism.Justafewpeoplebelievedinhim.Amongthosefew,AllãhhasnamedLūṭandIbrãhīm'swifewithwhomhehadmigrated;hehadmarriedherbeforetravelingfromhisplacetotheholyland.31

ThenIbrãhīm(‘a.s.)andthebelieverswhowerewithhimrepudiatedfromtheirpeople,andhepersonallyrepudiatedfromÃzarwhomusedtocall'father'butwhowasnothisrealfather.HethenmigratedalongwithhiswifeandLūṭtotheholylandsothathemayworshipAllãh,GlorybetoHim,withoutanyhindrancefromtheunjustandtyrannicalgroupofhispeople(60:4;21:71).ItwastherewhenAllãh,GlorybeHim,gavehimthegoodtidingsofIsmã‘īlandIsḥãq,andafterIsḥãq,Ya‘qūb,whilehehadbecomeanelderlyandreachedtheoldage.Ismã‘īlwasborntohim,thenIsḥãq,andAllãh,GlorybetoHim,blessedhim,histwosonandtheirchildren.

Thereafter,uponthecommandofhisLord,Ibrãhīm(‘a.s.)wenttothelandofMeccathatwaswithoutanyvegetation,andsettledhissonIsmã‘īlwhowasaninfant[andhismother]thereinandthenreturnedtotheholyland.Ismã‘īlgrewupinMeccaandlateronagroupfromtheArabwholivedclosebysettledaroundhimandthatwasthebeginningofthecityofMecca.

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31Theproofofthefaithofsomeofhiscommunitymemberscanbeseenin:Indeed,thereisforyouagoodexampleinIbrãhīmandthosewithhimwhentheysaidtotheirpeople,"Surewedisassociatefromyou…"(60:4);andtheproofthathehadmarriedbeforeleavingfortheholylandcanbeseeninhisprayerforarighteoussonfromhisLordin:Andhesaid,"SurelyIgotomyLord;Hewillguideme;myLord!Grantme(asonfrom)amongthedoersofgooddeeds."(37:100)

Ibrãhīm(‘a.s.)usedtooccassionallyvisitIsmã‘īlinthelandofMeccabeforethecityandtheKa‘bahwasestablished,andevenafterthat(2:126;14:35-41).ThenhebuilttheKa‘bah,theSacredHouse,withthehelpofIsmã‘īl‒thatwasthefirsthouseestablishedforthepeoplefromAllãhasablessingandguidancefortheworld,initareclearsignssuchastheMaqãmIbrãhīm;andwhoeverentersitwillbesecure(2:127-129;3:96-97).Hecalledpeopleforhajjandinstitutedtheritualsofpilgrimage(22:26-30).

AllãhthenorderedhimtosacrificehissonIsmã‘īl(‘a.s.).So,whenhissonwaswithhimintherituals,andwhenhereachedtheageofworkingwithhim,Ibrãhīmsaidtohim:"Omyson!SurelyIamseeingindreamthatIamsacrificingyou;considerthenwhatyousee."Hesaid:"Omyfather!Dowhatyouarecommanded;ifAllãhpleases,youwillsurelyfindmeofthepatientones."Sowhenbothsubmittedandhethrewhimdownuponhisforehead,Wecalledouttohimsaying:"OIbrãhīm!Youhaveindeedprovedthevisiontrue;surelythusdoWerewardthedoersofgood."(37:101-107)

ThelastthattheNobleQur’ãnrelatesofIbrãhīm'sstoriesarehisprayerswhenhewasinMeccaasquotedinthesurahof"Ibrãhīm"(14:35-41)whichendedwithhiswords:"OourLord,forgivemeandmyparents,andthebelieversonthedaywhenthereckoningshallcometopass."

2.TheStatusofIbrãhim(‘a.s.)BeforeAllãh,GlorybetoHim,andhisStateofWorship:

TheAlmightyAllãh,inHisBook,hasbestoweduponIbrãhīm(‘a.s.)themostbeautifulofpraises,thankedhisstruggleinHiswaythebestofthanks,repeatedlymentionedhimbynameinmorethanseventyplacesinHisBook,32andenumeratedmanyofHisblessingsuponhim.

Herearesomeofthoseblessings:Allãhgrantedhimhisrectitudebefore(21:51);selectedhiminthisworld[amongthechosenones]andpromisedthathewillbeplacedamongtherighteousonesintheHereafter‒thisiswhenhisLordsaidtohim,"Submit!"andhesaid,"IsubmitmyselftotheLordoftheuniverse;"(2:130-131).He[s.w.t.]istheonewhomadehimturnhisfacetowardsHisLordbeingupright,

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32Tobeprecise,thenameofIbrãhīm(‘a.s.)hasoccurredsixty-ninetimesintheQur’ãn.Ofcourse,hismentionwithoutusinghisnamewouldbemorethanthat(tr.)

whollytoHimandwasnottobeamongthepolytheists(6:79);HeistheonegrantedtranquilitytohisheartandgavehimcertaintybyshowinghimAllãh'sKingdomoftheheavensandtheearth(2:260;6:75);AllãhtookhimasHisfriend(4:125);placedHismercyandblessingsuponhimandhisfamily,anddescribedhimasonewhowassatisfied(53:37);Hepraisedhimasforbearing,tender-heartedandoft-returning(toAllãh)(11:73-75);andHealsodescribedhimasanationwhichwassincerelyobedienttoAllãhandhewasnotoneofthepolytheists,ratherhewasgratefulforHisblessings;Hechosehimandguided

himtotherightpath,HegavehimgoodinthislifeandpromisedtoplacehimamongtherighteousonesintheHereafter.(16:120-122)

Allãhalsodescribedhimasatrueprophet(19:41);andcountedhimamongHisbelievingservantsandamongthegoodones;andgreetedhimwithpeace(37:83-111);andthatheismentionedamongthosewhoweremenofstrengthandinsight,(38:45-46).Allãhappointedhimasaleaderforthepeople(2:124)andmadehimoneofthefiveMajorProphetswhoweregiventhescriptureandlaw(33:7;42:13;87:18-19);Allãhgavehimtheknowedge,thewisdom,theBook,thekingdom,thegiftsandgaveperpetuitytohisdescendents.(4:54;6:74-90;43:28);andHeplacedprophethoodandrevelationamonghisdescendents(57:26),andblessedhimwithatruthfultongueamongthepeopleoftheHereafter(26:84;19:50).

ThesearethedivinepositionsandspiritualstatusesthatAlmightyAllãhhasbestowedtoIbrãhīm(‘a.s.);andtheHolyQur’ãnhasnotdescribedthequalitiesofanyoftheprophetandnoblemessengers,andtheirstatuses,thewayithasfullydescribedhisqualitiesandnoblestatuses.RefertotheinterpretationofeachofthesepositionsthatwehavedescribedinitsappropriateplaceinwhathasalreadypassedorwhatIshall,Godwilling,explainsincegettingintothematthisplacewouldtakeusawayfromthepurposeofthissection.

TheAlmightyAllãhhaspreservedIbrãhīm'snoblelifeandreligiouspersonalitybynamingthisuprightreligionasIslamjustasIbrãhīmhadnamedit,andHehasattributedittohim:…thefaithofyourfatherIbrãhim;henamedyouMuslimsbefore…(22:78);andhesaid:Say:"Surely,(asfor)me,myLordhasguidedmetothestraightpath;(to)amostrightreligion,thefaithofIbrãhimtheuprightone,andhewasnotofthepolytheists,"(6:161).

HealsomadetheKa‘bah,theSacredHouse,thatIbrãhīmhadbuiltastheqiblahofthepeople,andinstitutedthehajjrituals–theseareactuallyritualsthatdepictthestoryofhimsettlinghissonandhisslave-girl[inMecca]andofsacrificing

hissonIsmã‘īlandhowhestrivedtomoveinthedirectionoftheLordandpatientlyborechallengesanddifficultiesforHissakeasitwasmentionedinthecommentaryof:And(remember)whenWemadetheHousearendezvousformen…(2:125),inVolumeOneofthisbook.

3.Ibrãhim[‘a.s.]'sBlessedImpactinHumanSociety:

Oneofhisoverwhelmingimpactisthatthefaithofmonotheism,whereverandwithwhomsoeveritexists,istracedbacktohim.Thereligionsthataretodaydescribedasmonotheisticare:theJewishfaithwhichistracedtoProphetMūsãs/o‘Imrãn(‘a.s.)whosegeneologygoesbacktoIsrã’īlwhoisYa‘qūbs/oofIsḥãqs/oIbrãhīm(‘a.s.);theChristianfaithwhichistracedtoProphet‘Īsãs/oMaryam(‘a.s.)whoisadescendentofIbrãhīm(‘a.s.);andtheIslamicfaithwhosefounderistheMessengerofAllãḥ,Muḥammad(s.a.‘a.w.a.)whosegeneologygoesbacktoIsmã‘īls/oIbrãhīm(‘a.s.).Sothebeliefofmonotheismishisnoblelegacyfortheworld.

Moreover,inIslam,onecanalsoobserveIbrãhīm'steachingssuchasritualprayer,charity,pilgrimage,permissibilityofeatingthemeatofcattle,repurdiationofAllãḥ'senemies,thegreeting[ofpeace],thetenritualsaboutphysicalcleanliness(fiveintheheadandfiveintherestofthebody)‒thoseoftheheadarecuttingofthemustache,lengtheningthebeard,combingthehair,brushingtheteethandusingtoothpick;thoseofthebodyareshavingthebodilyhair,circumcision,clippingofthenails,washingthebodyaftermajorimpurityandpurifyingoneselfbywater.33

Acomprehensivesearchprovesthatwhatevergoodtraditions(inbeliefsanddeeds)inthehumansocietyexistarefromthelegacyofthenobleprophethoodasweindicatedinthepreviousdiscussions.Ibrãhīm(‘a.s.)hasapositivelegacyonallhumansofthiserairrespectiveofthefactwhethertheyrealizeitornot.

4.Ibrãhim[‘a.s.]'sStoryinthePresentTorah:

TheTorahsays:AndTe'rahlivedseventyyears,andbegatAbram,Nahor,andHȃ'ran.NowthesearethegenerationsofTe'rah.Te'rahbegatAbram,Nahor,andHȃ'ran;andHȃ'ranbegatLot.AndHȃ'randiedbeforehisfatherTe'rahinthelandofhisnativity,inUrofthe

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33AsquotedinMajma‘u'l-bayãnfromTafsiru'l-Qummi.

Chӑl'dees.AndAbramandNahortookthemwives:thenameofAbram'swifewasSȃ'raī;andthenameofNahor'swife,Mǐl'cah,thedaughterofHȃ'ran,thefatherofMǐl'cah,andthefatherofǏṡ'cah.ButSȃ'raīwasbarren;shehadnochild.AndTe'rahtookAbramhisson,andLotthesonofHȃ'ran,hisson'sson,andSȃ'raīhisdaughter-in-law,hissonAbram'swife;andtheywentforthwiththemfromUroftheChӑl'dees,togointothelandofCanaan;andtheycameuntoHȃ'ran,anddweltthere.AndthedaysofTe'rahweretwohundredandfiveyears;andTe'rahdiedinHȃ'ran.34

TheTorahfurthersays:NowtheLordhadsaiduntoAbram,Gettheeoutofthycountry,andfromthykindred,andfromthyfather'shouse,untothelandthatIwillshewthee:AndIwillmakeoftheeagreatnation,andIwillblessthee,andmakethynamegreat;andthoushaltbeablessing:AndIwillblessthemthatblessthee,andcursehimthatcurseththee:andintheeshallallfamiliesoftheearthbeblessed.SoAbramdeparted,astheLordhadspokenuntohim;andLotwentwithhim:andAbramwasseventyandfiveyearsoldwhenhedepartedoutofHȃ'ran.AndAbramtookSȃ'raīhiswife,andLothisbrother'sson,andalltheirsubstancethattheyhadgathered,andthesoulsthattheyhadgotteninHȃ'ran;andtheywentforthtogointothelandofCanaan;andintothelandofCanaantheycame.

AndAbrampassedthroughthelanduntotheplaceofSī'chem,untotheplainofMȏ'reh.AndtheCanaanitewasthenintheland.AndtheLordappeareduntoAbram,andsaid,UntothyseedwillIgivethisland:andtherebuildedheanaltaruntotheLord,whoappeareduntohim.AndheremovedfromthenceuntothemountainontheeastofBěth-elonthewest,andHā'īontheeast;andtherehebuildedanaltaruntotheLord,andcalleduponthenameoftheLord.AndAbramjourneyed,goingonstilltowardthesouth.

Andtherewasafamineintheland:andAbramwentdownintoEgypttosojournthere;forthefaminewasgrievousintheland.Anditcametopass,whenhewascomeneartoenterintoEgypt,thathesaiduntoSȃ'raīhiswife,Beholdnow,Iknowthatthouartafairwomantolookupon.Thereforeitshallcometopass,whentheEgyptiansshallseethee,thattheyshallsay,Thisishiswife;andtheywillkillme,buttheetheywillkeepalive.Say,Ipraythee,thouartmysister:thatitmaybewellwithmeforthysake;andmysoulshalllivebecauseofthee.Anditcametopass,that,whenAbramwascomeintoEgypt,the

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34TheBookofGenesis,chap.11,vrs.26-32(tr.).

Egyptiansbeheldthewomanthatshewasveryfair.TheprincesalsoofPharaohsawher,andcommendedherbeforePharaoh:andthewomanwastakenintoPharaoh'shouse.AndheentreatedAbramwellforhersake:andhehadsheep,andoxen,andhe-asses,andmen-servants,andmaid-servants,andshe-asses,andcamels.

AndtheLordplaguedPharaohandhishousewithgreatplaguesbecauseofSȃ'raīAbram'swife.AndPharaohcalledAbram,andsaid,Whatisthisthatthouhastdoneuntome?whydidstthounottellmethatshewasthywife?Whysaidstthou,Sheismysister?soImighthavetakenhertometowife:nowthereforebeholdthywife,takeher,andgothyway.AndPharaohcommandedhismen

concerninghim:andtheysenthimaway,andhiswife,andallthathehad.35

ThentheTorahsays:AndAbramwentupoutofEgypt,he,andhiswife,andallthathehad,andLotwithhim,intothesouth.AndAbramwasveryrichincattle,insilver,andingold.AndhewentonhisjourneysfromthesoutheventoBӗth-el,untotheplacewherehistenthadbeenatthebeginning,betweenBӗth-elandHā'ī;untotheplaceofthealtar,whichhehadmadethereatthefirst:andthereAbramcalledonthenameoftheLord.AndLotalso,whichwentwithAbram,hadflocks,andherds,andtents.Andthelandwasnotabletobearthem,thattheymightdwelltogether:fortheirsubstancewasgreat,sothattheycouldnotdwelltogether.AndtherewasastrifebetweentheherdmenofAbram'scattleandtheherdmenofLot'scattle:andtheCanaaniteandthePӗr'izz-ītedwelledthenintheland.AndAbramsaiduntoLot,Lettherebenostrife,Ipraythee,betweenmeandthee,andbetweenmyherdmenandthyherdmen;forwebebrethren.Isnotthewholelandbeforethee?separatethyself,Ipraythee,fromme:ifthouwilttakethelefthand,thenIwillgototheright;orifthoudeparttotherighthand,thenIwillgototheleft.'AndLotlifteduphiseyes,andbeheldalltheplainoftheJordan,thatitwaswellwateredeverywhere,beforetheLorddestroyedSodomandGo-mŏr'rah,evenasthegardenoftheLord,likethelandofEgypt,asthoucomestuntoZō'ar.ThenLotchosehimalltheplainoftheJordan;andLotjourneyedeast:andtheyseparatedthemselvestheonefromtheother.AbramdwelledinthelandofCanaan,andLotdwelledinthecitiesoftheplain,andpitchedhistenttowardSodom.36

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Itfurthersays:AndtherewentoutthekingofSodom,andthekingofGŏmor'rah,andthekingofAd'mah,andthekingofZeboi'im,andthekingofBē'la(thesameisZō‘ar;)andtheyjoinedbattlewiththemagainsttheminthevaleofSĭd'dĭm;WithChĕd-or-lā'ō-merthekingofĒ'lam,andTī'dalkingofnations,andĂm'ra-phělkingofShī'när,andA'rī-ŏchkingofĔl'la-sär;fourkings

withfive.AndthevaleofSĭd'dĭmwasfullofslimepits;andthekingsofSodomandGŏ-mor'rahfled,andfellthere;andtheythatremainedfledtothemountain.AndtheytookallthegoodsofSodomandGo-mŏr'rah,andalltheirvictuals,andwenttheirway.AndtheytookLot,Abram'sbrother'sson,whodweltinSodom,andhisgoods,anddeparted.37

TheTorahsays:Andtherecameonethathadescaped,andtoldAbramtheHebrew;forhedweltintheplainofMӑm'retheĂmorīte,brotherofĔsh'cōl,andbrotherofAner:andthesewereconfederatewithAbram.AndwhenAbramheardthathisbrotherwastakencaptive,hearmedhistrainedservants,borninhisownhouse,threehundredandeighteen,andpursuedthemuntoDan.Andhedividedhimselfagainstthem,heandhisservants,bynight,andsmotethem,andpursuedthemuntoHō'bah,whichisonthelefthandofDamascus.Andhebroughtbackallthegoods,andalsobroughtagainhisbrotherLot,andhisgoods,andthewomenalso,andthepeople.38

AndthekingofSodomwentouttomeethim,afterhisreturnfromtheslaughterofChĕd-or-lā'ō-merandthekingsthatwerewithhim,atthevaleofShā'veh‒thesameistheKing'sVale.AndMĕl-chĭz'e-dĕkkingofSalembroughtforthbreadandwine:andhewasthepriestofthemosthighGod.Andheblessedhim,andsaid,'BlessedbeAbramofthemosthighGod,possessorofheavenandearth;AndblessedbethemosthighGod,whichhathdeliveredthineenemiesintothyhand.'Andhegavehimtithesofall.

AndthekingofSodomsaiduntoAbram:Givemethepersons,andtakethegoodstothyself.AndAbramsaidtothekingofSodom,IhaveliftedupmyhanduntotheLord,themosthighGod,possessorofheavenandearth,ThatIwillnottakefromathreadeventoashoe-latchet,andthatIwillnottakeanythingthatisthine,lestthoushouldestsay,IhavemadeAbramrich:Saveonlythatwhichtheyoungmenhaveeaten,andtheportionofthemenwhichwentwithme,Aner,Ĕsh'cōl,andMӑm're,letthemtaketheirportion.'39

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Untilitsays:AndSȃ'raīAbram'swifebarehimnochildren:andshehadanhandmaid,anEgyptian,whosenamewasHā'gär.AndSȃ'raīsaiduntoAbram,Beholdnow,theLordhathrestrainedmefrombearing:goinuntomymaid;itmaybethatImayobtainchildrenbyher.AndAbramhearkenedtothevoiceofSȃ'raī.AndSȃ'raīAbram'swifetookHā'gärhermaidtheEgyptian,afterAbramhaddwelttenyearsinthelandofCanaan,andgavehertoherhusbandAbramtobehiswife.

AndhewentinuntoHā'gär,andsheconceived:andwhenshesawthatshehadconceived,hermistresswasdespisedinhereyes.AndSȃ'raīsaiduntoAbram,Mywrongbeuponthee:Ihavegivenmymaidintothybosom;andwhenshesawthatshehadconceived,Iwasdespisedinhereyes:theLordjudgebetweenmeandthee.ButAbramsaiduntoSȃ'raī,Behold,thymaidisinthyhand;dotoherasitpleaseththee.AndwhenSȃ'raīdealthardlywithher,andshefledfromherface.AndtheangeloftheLordfoundherbyafountainofwaterinthewilderness,bythefountaininthewaytoShur.Andhesaid,Hā'gär,Sȃ'raī'smaid,whencecamestthou?andwhitherwiltthougo?Andshesaid,IfleefromthefaceofmymistressSȃ'raī.AndtheangeloftheLordsaiduntoher,Returntothymistress,andsubmitthyselfunderherhands.'AndtheangeloftheLordsaiduntoher,Iwillmultiplythyseedexceedingly,thatitshallnotbenumberedformultitude.AndtheangeloftheLordsaiduntoher,Behold,thouartwithchild,andshaltbearason,andshaltcallhisnameIsh'mael;becausetheLordhathheardthyaffliction.Andhewillbeawildman;hishandwillbeagainsteveryman,andeveryman'shandagainsthim;andheshalldwellinthepresenceofallhisbrethren.AndshecalledthenameoftheLordthatspakeuntoher,ThouGodseestme:forshesaid,HaveIalsoherelookedafterhimthatseestme?WhereforethewellwascalledBe'er-la-haī'-roi;behold,itisbetweenKā'deshandBe'rĕd.AndHā'gärbareAbramason:andAbramcalledhisson'sname,whichHā'gärbare,Ish'ma-el.AndAbramwasfourscoreandsixyearsold,whenHā'gärbareIsh'ma-eltoAbram.40

TheTorahsays:AndwhenAbramwasninetyyearsoldandnine,theLordappearedtoAbram,andsaiduntohim,IamtheAlmightyGod;walkbeforeme,andbethouperfect.AndIwillmakemycovenantbetweenmeandthee,andwillmultiplytheeexceedingly.AndAbramfellonhisface:andGodtalkedwithhim,saying,Asfor

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me,behold,mycovenantiswiththee,andthoushaltbeafatherofmanynations.NeithershallthynameanymorebecalledAbram,butthynameshallbeAbraham;forafatherofmanynationshaveImadethee.AndIwillmaketheeexceedingfruitful,andIwillmakenationsofthee,andkingsshallcomeoutofthee.AndIwillestablishmycovenantbetweenmeandtheeandthyseedaftertheeintheirgenerationsforaneverlastingcovenant,tobeaGoduntothee,andtothyseedafterthee.AndIwillgiveuntothee,andtothyseedafterthee,thelandwhereinthouartastranger,allthelandofCanaan,foraneverlastingpossession;andIwillbetheirGod.41

Itfurthersays:AndGodsaiduntoAbraham,Thoushaltkeepmycovenant,therefore,thou,andthyseedaftertheeintheirgenerations.Thisismycovenant,whichyeshallkeep,betweenmeandyouandthyseedafterthee;Everymanchildamongyoushallbecircumcised.Andyeshallcircumcisethefleshofyourforeskin;anditshallbeatokenofthecovenantbetwixtmeandyou.Andhethatiseightdaysoldshallbecircumcisedamongyou,everymanchildinyourgenerations…42

TheTorahsays:AndGodsaiduntoAbraham,AsforSȃ'raīthywife,thoushaltnotcallhernameSȃ'raī,butSarahshallhernamebe.AndIwillblessher,andgivetheeasonalsoofher:yea,Iwillblessher,andsheshallbeamotherofnations;kingsofpeoplesshallbeofher.ThenAbrahamfelluponhisface,and

laughed,andsaidinhisheart,Shallachildbebornuntohimthatisanhundredyearsold?andshallSarah,thatisninetyyearsold,bear?

AndAbrahamsaiduntoGod,OthatIsh'ma-elmightlivebeforethee!AndGodsaid,Sarahthywifeshallbeartheeasonindeed;andthoushaltcallhisnameIsaac;andIwillestablishmycovenantwithhimforaneverlastingcovenant,andwithhisseedafterhim.AndasforIsh'ma-el,Ihaveheardthee:Behold,Ihaveblessedhim,andwillmakehimfruitful,andwillmultiplyhimexceedingly;twelveprincesshallhebeget,andIwillmakehimagreatnation.ButmycovenantwillIestablishwithIsaac,whichSarahshallbearuntotheeatthissettimeinthenextyear.AndHeleftofftalkingwithhim,andGodwentupfromAbraham.43

ThenitnarratesthestoryoftheLordcomingwithtwoangelstodestroytheinhabitantsofSodom,thepeopleofLūṭ.Theycameto

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Ibrãhīmwhohostedthemandtheyatefromthefoodthathehadpreparedfromthecalfthathehadslaughteredandthecurdandmilkthatheofferedthem.TheangelsgavethegoodnewstoSãrahofgivingbirthtoIsḥãq;andtheyalsomentionedthematterofthepeopleofLūṭ.Ibrãhīmtriedtodisduadethemfromdestroyingthembuttheyconvincedhim,andthenthedestructiontookplace.

TheTorahthendescribesIbrãhīm'smovetoGe'rarandhowhesettledthereinandtolditsking,Abim'e-lech,thatSarahwashissister.ThekingtookSarahfor

himselfbutGodcametohimindreamandtoldhimnottotakesomeone'swife.HecalledIbrãhīmandrebukedhimforcallinghisownwifeashissister.Ibrãhīmapologizedandexplainedthathehaddonesooutoffearofdeath.ThekingreturnedSarahtohimandgavehimplentifulwealth.(SimilartothestoryofFir‘awn[ofEgyptmentionedearlier].)

TheTorahsays:AndtheLordvisitedSarahasHehadsaid,andtheLorddiduntoSarahasHehadspoken.ForSarahconceived,andbareAbrahamasoninhisoldage,atthesettimeofwhichGodhadspokentohim.AndAbrahamcalledthenameofhissonthatwasbornuntohim,whomSarahbaretohim,Isaac.AndAbrahamcircumcisedhissonIsaacbeingeightdaysold,asGodhadcommandedhim.AndAbrahamwasanhundredyearsold,whenhissonIsaacwasbornuntohim.AndSarahsaid,Godhathmademetolaugh,sothatallthathearwilllaughwithme.Andshesaid,WhowouldhavesaiduntoAbraham,thatSarahshouldhavegivenchildrensuck?forIhavebornehimasoninhisoldage.Andthechildgrew,andwasweaned:andAbrahammadeagreatfeastthesamedaythatIsaacwasweaned.44

AndSarahsawthesonofHā'gärtheEgyptian,whichshehadborneuntoAbraham,mocking.WhereforeshesaiduntoAbraham,Castoutthisbondwomanandherson:forthesonofthisbondwomanshallnotbeheirwithmyson,evenwithIsaac.AndthethingwasverygrievousinAbraham'ssightbecauseofhisson.AndGodsaiduntoAbraham,Letitnotbegrievousinthysightbecauseofthelad,andbecauseofthybondwoman;inallthatSarahhathsaiduntothee,hearkenuntohervoice;forinIsaacshallthyseedbecalled.AndalsoofthesonofthebondwomanwillImakeanation,becauseheisthyseed.'45

AndAbrahamaroseupearlyinthemorning,andtookbreadandabottleofwater,andgaveituntoHā'gär,puttingitonhershoulder,and

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thechild,andsentheraway:andshedeparted,andwanderedinthewildernessofBe'er-shē'ba.Andthewaterwasspentinthebottle,andshecastthechildunderoneoftheshrubs.Andshewent,andsatherdownoveragainsthimagoodwayoff,asitwereabowshot:forshesaid,Letmenotseethedeathofthechild.Andshesatoveragainsthim,andlifteduphervoice,andwept.AndGodheardthevoiceofthelad;andtheangelofGodcalledtoHā'gäroutofheaven,andsaiduntoher,Whataileththee,Hā'gär?fearnot;forGodhathheardthevoiceoftheladwhereheis.Arise,liftupthelad,andholdhiminthyhand;forIwillmakehimagreatnation.AndGodopenedhereyes,andshesawawellofwater;andshewent,andfilledthebottlewithwater,andgavetheladdrink.AndGodwaswiththelad,andhegrew;anddweltinthewilderness,andbecameanarcher.AndhedweltinthewildernessofParan:andhismothertookhimawifeoutofthelandofEgypt.46

TheTorahcontinues:Anditcametopassafterthesethings,thatGoddidtemptAbraham,andsaiduntohim,Abraham:andhesaid,Behold,hereamI.AndHesaid,Takenowthyson,thineonlysonIssac,whomthoulovest,andgettheeintothelandofMō-rī‘ah;andofferhimthereforaburntofferingupononeofthemountainswhichIwilltelltheeof.AndAbrahamroseupearlyinthemorning,andsaddledhisass,andtooktwoofhisyoungmenwithhim,andIsaachisson,andclavethewoodfortheburntoffering,androseup,andwentuntotheplaceofwhichGodhadtoldhim.ThenonthethirddayAbrahamlifteduphiseyes,andsawtheplaceafaroff.AndAbrahamsaiduntohisyoungmen,Abideyeherewiththeass;andIandtheladwillgoyonderandworship,andcomeagaintoyou.AndAbrahamtookthewoodoftheburntoffering,andlaidituponIsaachisson;andhetookthefireinhishand,andaknife;andtheywentbothofthemtogether.AndIsaacspokeuntoAbrahamhisfather,andsaid,Myfather:andhesaid,HereamI,myson.Andhesaid,Beholdthefireandthewood:butwhereisthelambforaburntoffering?AndAbrahamsaid,Myson,Godwillprovidehimselfalambforaburntoffering:sotheywentbothofthemtogether.47

AndtheycametotheplacewhichGodhadtoldhimof;andAbrahambuiltanaltarthere,andlaidthewoodinorder,andboundIsaachisson,andlaidhimon

thealtaruponthewood.AndAbraham

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46TheBookofGenesis,chap.21,vrs.14-21(tr.).InIslamicnarrations,Ismã‘īl'swifewasfromtheJurham,aYemenitribe.(Author'snote)

47TheBookofGenesis,chap.22,vrs.1-8(tr.)

stretchedforthhishand,andtooktheknifetoslayhisson.AndtheangeloftheLordcalleduntohimoutofheaven,andsaid,Abraham,Abraham:andhesaid,HereamI.Andhesaid,Laynotthinehanduponthelad,neitherdothouanythinguntohim:fornowIknowthatthoufearestGod,seeingthouhastnotwithheldthyson,thineonlyson,fromme.AndAbrahamlifteduphiseyes,andlooked,andbeholdbehindhimaramcaughtinthethicketbyhishorns:andAbrahamwentandtooktheram,andofferedhimupforaburntofferinginthesteadofhisson.AndAbrahamcalledthenameofthatplaceJe-hō'vah-jī'reh:asitissaidtothisday,InthemountoftheLorditshallbeseen.AndtheangeloftheLordcalleduntoAbrahamoutofheaventhesecondtime.Andsaid,BymyselfhaveIsworn,saiththeLord,forbecausethouhastdonethisthing,andhastnotwithheldthyson,thineonlyson:ThatinblessingIwillblessthee,andinmultiplyingIwillmultiplythyseedasthestarsoftheheaven,andasthesandwhichisupontheseashore;andthyseedshallpossessthegateofhisenemies;Andinthyseedshallallthenationsoftheearthbeblessed;becausethouhastobeyedmyvoice.SoAbrahamreturneduntohisyoungmen,andtheyroseupandwenttogethertoBe'er-she'ba;andAbrahamdweltatBe'er-shē'ba.48

ThentheTorahdescribesIsḥãq'smarriagetoagirlfromhisowntribe,andthendeathofSãrahattheageof127yearsinHebron,andthereafterIbrãhīm'smarriagetoKeturahwhoborehimsons;thenittalksaboutthedeathofIbrãhīmattheageof175yearsandhissonsIsḥãqandIsmã‘īlburiedhiminthecaveofMachpelahandthatisinthepresent-daycityal-Khalil(Hebron).

ThisisthesummaryofthestoriesofIbrãhīm(‘a.s.)andhislifehistoryasseenin

theTorah(intheBookofGenesis,chapters11to25).ItisnecessaryforacriticalscholartocomparewhathascomeintheOldTestamentwithIbrãhīm'sstoryintheHolyQur’ãn,andthenhecanformhisopinion.

5.[Contradictions&InconsistenciesinTorah'sNarration:]

TheinconsistenciesinthesentencesofthestorymentionedintheTorahandcontradictionsinitsconclusionsconfirmwhattheHolyQur’ãnsaysthattheBiblehasbeensubjectedtointerpolation.

[A]Themajorflawinthestoryisthatithasneglectedtodescribehisearlystrugglesandhisargumentswithhispeople,andthetrials

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48TheBookofGenesis,chapt.22,vrs.9-19(tr.).

andtribulationsthattheyinflicteduponhim;andthesearetheshinningaspectsofhishistory.

AmongitsflawsofneglectionisIbrãhīm'staskofbuildingtheSacredKa‘bah,declaringitasasecuresanctuary,andinstitutingthepilgrimage.Noreligiousscholarorasocialcriticwoulddoubtthatthisancientstructurewhichcontinuestostandonitsfoundationssince4000yearsisfromthemajorDivinesignsthatremindsthepeopleofAlmightyAllãh,ithaspreservedthetruthforalongtime,anditisthefirsthouseofAlmightyAllãhthatwasestablishedforthepeopleasasourceofblessingandguidancefortheworld.

ThisneglectstemsfromnothingbuttheIsraelitebiasofthewritersandauthorsoftheTorahthatpushedthemtoeraseanymentionoftheKa‘bahandonlytoenumeratethealtarsofsacrificethatIbrãhīmbuiltinShechem[presentdayNablus],EastJerasulem,andthehilloftheLord.

[Thisisalsoreflected]inthewaytheyhavedescribedthenobleprophet,Ismã‘īl:thathewasawildassofamanagainsteverymanandeveryman'shandagainsthim;andthathehadnonobilityratherhewasbanishedbyhisfather,andgrewupbecominganarcher!TheydesiretoextinguishwiththeirmouthsthelightofAllãh;butAllãhwillperfectHisLight[Qur.,61:8].

[B]AmongotherflawsoftheTorahisthatitattributesactionstoIbrãhīmthatdonotfitthestatusofprophethoodorthespiritofrighteousnessandmagnanimity:forexample,thestatementthatMelchizedekkingofSalembroughtforthbreadandwinetoIbrãhīmandblessedit;andhewasthepriestofGodtheMostHigh.49

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49SomecommentatorshaveexplainedthisbysayingthatthisMelchizedekwasthesameasAmraphel,thekingofShinar,mentionedintheearlierpartofthestory,andthathewasactuallyHammurabi,theauthoroftheHammurabiCode,whowasfromtheearlykingsofBabylon.

Thereisagreatdisputeaboutthetime-frameofHammurabi'sreign,andmostofwhatissaidabouthimdoesnotdoesfittheeraofIbrãhīm'slifetimewholived2000BC.Forexample,inthebookal-‘Arabqablu'l-IslãmitsaidthatHammurabireignedinBabyloninyears2232‒2287BCwhileintheHammurabiCode,asquotedinAqdamsharãyi‘'l-‘ãlambyF.Edward,itsaysthathisreignwasinyears2167‒2205BC;andyettheQãmūsa‘lãmi'sh-sharqwa'l-gharbsaysthathereignedinBabylonintheyears1686‒1727BC,andtheQãmūsu'l-Kitãbi'l-muqaddassaysthathereignedin1920‒1975BC.

Themostobviousproofthatdeniesthesuggestion[thatMelchizedekwasHammurabi]isthediscoveryoftherockintheruinsofBabylonthathastheHammurabiCodewhichcontainsnamesoftheBabylonianidols‒thisprovesthatHammurabiwasanidol-worshipperandhecouldnothavebeenthepriestofGodtheMostHigh.(Author'snote)

[C]AmongitsinconsistenciesisthatIbrãhīm(‘a.s.),inoneinstance,toldtheprincesofPharoahofEgyptthatSãrahwashissister(andheadvisedhertosupporthisstatementbysayingtoher:"Say,Ipraythee,thouartmysister;thatitmaybewellwithmeforthysake,andthatmysoulmaylivebecauseofthee.")And,inanotherinstance,hetoldAbimelech,thekingofGerar,thatSãrahwashissister.SothePharoahtookherasawifeonce,andthenAbimelechtookherasawifethesecondtime.Andinthefirstcase,heexplainsawayhisstatementas"hissisterinfaith"andintheothercaseas"hisfather'sdaughterfromawomanotherthanhismother."

ThemildestconclusionofIbrãhīm'sstatement(thatdoesnotfitthestatusofonewhowasGod'sfriend)isthathewaspresentinghiswifetothePharoahandAbimelechdeceitfullysothattheymaketakeherastheirwifewhilesheisamarriedwoman!Hedoesthisinordertoacquirepreciousgiftsandgainthewealthfromthemboth!

AllthisinspiteoftheTorah'sclearstatementthatSãrah,atthattimeandinparticularwhenAbimelechtookher,wasanoldwomanofseventyyearsormore‒anagewhennormallyawomanlosesthegraceofheryouthfulnessandthepurityofherbeauty.Moreover,theflamboyantkingsandthetyrantsareattractedonlytoyounggirlswhoareexceptionallybeautifulandstunninglygorgeous.

[D][Comparingsuchnarrationsinḥadīthliterature:]

SimilarstoriescanbeseeninthenarrationsofṢaḥīḥu'l-BukhãrīandṢaḥīḥMuslimfromAbūHurayrahthattheProphet(ṣ.a.‘a.w.a.)said:

Ibrãhīmdidnottellalieexceptonthreeoccasions.TwiceforthesakeofAllãh

whenhesaid:"Iamsick,"andhesaid:"(Ihavenotdonethisbut)thebigidolhasdoneit."The(thirdwas)thatwhileIbrãhīmandSãrahweregoing(onajourney)theypassedby(theterritoryof)atyrant.Someonesaidtothetyrant,"Thisman(i.e.Ibrãhīm)isaccompaniedbyaverycharminglady."So,hesentforIbrãhīmandaskedhimaboutSãrahsaying:"Whoisthislady?"Ibrãhīmsaid:"Sheismysister."IbrãhīmwenttoSãrahandsaid:"OSãrah!Therearenobelieversonthesurfaceoftheearthexceptyouandme.ThismanaskedmeaboutyouandIhavetoldhimthatyouaremysister,sodon'tcontradictmystatement."ThetyrantthencalledSãrahandwhenshewenttohim,hetriedtotakeholdofherwithhishand,but(hishandgotstiffand)hewasconfounded.HeaskedSãrah:"PraytoAllãhforme,andIshallnotharmyou."SoSãrahaskedAllãhtocurehimandhegotcured.Hetriedtotakeholdofherforthesecondtime,but(hishandgotasstiffasorstifferthanbeforeand)wasmoreconfounded.HeagainrequestedSãrah:"PraytoAllãhforme,andIwillnotharmyou."SãrahaskedAllãhagainandhebecamealright.Hethencalledoneofhisguards(whohadbroughther)andsaid:"Youhavenotbroughtmeahumanbeingbuthavebroughtmeadevil."ThetyrantthengaveHãjarasagirl-servanttoSãrah.

Sãrahcameback(toIbrãhīm)whilehewaspraying.Ibrãhīm,gesturingwithhishand,asked:"Whathashappened?"Shereplied,"Allahhasspoiledtheevilplotoftheinfidel(orimmoralperson)andgavemeHãjarforservice."

(AbūHurayrahthenaddressedhislistenerssaying,"That[Hãjar]wasyourmother,OBanūMã’u's-Samã’[i.e.theArabs,thedescendantsofIsmã‘īl,Hãjar'sson])."

ThereisaḥadīthinṢaḥīḥu'l-BukhãrithroughmultiplenarratorsfromAnasandAbūHurayrah,inṢaḥīḥMuslimfromAbūHurayrahandḤudhayfah,inMusnadofAḥmadfromAnas,Ibn‘Abbãs,andithasalsobeenproducedbyal-ḤãkimfromIbnMas‘ūd,byaṭ-Ṭabarãnīfrom‘Ubãdahibni'ṣ-ṢãmitandIbnAbīShaybahfromSalmãn,byat-TirmidhīfromAbūHurayrah,andbyAbū‘AwãnahfromḤudhayfahfromAbūBakr‒theḥadīthofintercessionoftheHolyProphet

(ṣ.a.‘a.w.a.)ontheDayofResurrection.Itisalongnarrationwhichsaysthatthepeoplewillapproachtheprophets,oneafteranother,askingthemforintercessionwithAllãh;andwhenevertheywouldapproachaprophetandaskhimforintercession,hewillsendthemtothenextprophetandapologizebecauseofhismistakesuntiltheyreachtotheLastoftheProphet,Muhammad(ṣ.a.‘a.w.a.),whowillpositivelyrespondtotheirplea.Inthatnarration,itsaysthatwhentheywillapproachIbrãhīm(‘a.s.)askinghimtointercedeontheirbehalfwithAllãh,hewillsaytothem:"IamnotfitforthisbecauseIhaveliedthreetimes,"referringtohisstatements:"Iamsick","thebigidolhasdonethis"and"tellhimthatIamyourbrother."

Properreflectiondoesnotsupportthecontentsofthesetwonarrations,asmentionedbysomeresearchers.Ifthenarrationssuggestthatthethreestatementsdescribedaslieswerenotoutrightliesbutkindofdouble-entendreandamazingexpositions(aseludedinsomewordsofthenarrationinsomeversionsoftheProphet'ssayingthat,"Ibrãhīmdidnotutteralieexceptthree,allofthemforthesakeofAllãh";andhisdescriptionthat,"noneofthemarelie,rathertheyareforsupportforAllãh'sreligion")–thenwhydidIbrãhīm,inthenarrationoftheDayofResurrection,countthemashissinsandasbarriersforintercession,andapologizesonthataccount?Moreover,withsuchaninterpretation,thelieswouldbecountedashisstrugglesforthesakeofAllãhandashisgooddeedsforthefaith,ifatallitwerepermissibleforanyprophettolieforthesakeofthefaith.However,youknowfromthepreviousdiscussionon"Prophethood"involumetwo50ofthisbookthatlyingisabsolutelynotpermissibleforprophets(‘a.s.)sinceitwilltotallyerodethetrustintheirinformation[fromtheDivinerevelation]andstatements.

IfsuchtypesofstatementcanbeconsideredasalieandabarrierfromintercessionwithAlmightyAllãh,thenIbrãhīm'sstatementwhenhesawthestar,themoonandthesun,"thisismyLord,thisismyLord"ismoredeservingofbeingdescribedasaliethatpreventsintercessionthatstemsfromnearnesstoAlmightyAllãh.

Furthermore,Ibrãhīm(‘a.s.)'sstatementquotedbytheAlmightyAllãh,Thenhelookedatthestars,lookinguponce,thenhesaid,"SurelyIamsick."[37:88-89],

isdevoidofanycontextthatshowsthatitwasalieandunreal;itismostprobablethathewassickwithakindofillnessthatdidnotpreventhimfromsmashingtheidols.

Similarly,whenthepeopleaskedhim:"Haveyoudonethistoourgods,OIbrãhīm?"heansweredthem(whiletheyknewthattheidolswereinanimateitemsdevoidofanysenseorwill),"Surelythistheirchiefmusthavedoneit;"andthenaddedtheremarks,"thereforeaskthem,iftheycanspeak"–thiscannotbecountedasaliesinceitisastatementincircumstancesofrebukeinordertoleadtheopponenttoaccepttheerrorinhisviews.Andsothepeoplehadnowayoutbuttoconfessbysaying:"Certainlyyouknowthattheydonotspeak."ThatiswhenIbrãhīmsaid:"What!DoyouthenservebesidesAllãhwhatbringsyounotanybenfitatall,nordoesitharmyou?FieonyouandonwhatyouservebesidesAllãh…?"(21:62-67)

IfthenarrationintendstosaythatthethreestatementsofIbrãhīm(‘a.s.)werereallies,thenthatwouldconstituteanobviousdenialoftheBookofAlmightyAllãh!Weleavethattotheunderstandingofaseriousscholarbyreferringtothesecondsectionofthisdiscussionon"Ibrãhīm'sstatuswithAllãhandhisstateofworship"thatAllãhhaspraisedhimwiththebestofpraisesandappreciatedhiminthebestway.Howcanthemindofaseriousscholaraceeptorapplythewords

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50Seeal-Mīzãn,Eng.transl.,vol.3,p.204.(tr.)

oftheAlmighty:AndmentionIbrãhīmintheBook;surelyhewasatruthful(man),aprophet(19:41)onalyingpersonwhoeasilylieswhenhefindshimselfindifficulties?HowcanAllãhshowerthosenoblepraisesuponapersonwhodoesnotcareaboutHiminmattersofrightortruthfulness?ExaltedisthepersonalityofAllãh'sfriendfromsuchthoughts!

AsforthereportsnarratedfromtheImãmsofAhlu'l-Bayt(‘a.s.),theyaffirmthesubstanceofthestoryoftheTorahbuttheyexaltIbrãhīm(‘a.s.)beyondanyattributionoflieandotheractionsthatarenotappropriateforhisnoblecharacter.

ThemostcomprehensivestoryofIbrãhīm(‘a.s.)appearsinal-Kãfī:[al-Kulaynī]from‘Alī[ibnIbrãhīm]fromhisfatherandanumberofourcompanionsfromSahl[ibnZiyãd],altogetherfrom[al-Ḥasan]ibnMaḥbūbfromIbrãhīmibn[Abī]Zaydal-Karkhīwhosaid:IheardAbū‘Abdillãh[aṣ-Ṣãdiq](‘a.s.)saying:

"VerilyIbrãhīmwasborninKūthã-Rubã51andhisfatherhailedfromthatplace.ThemotherofIbrãhīmandthemotherofLūṭ,Sãrah,andWaraqah(orRuqayyah)weresisterswhoweredaughtersofLãḥij;andLãḥijwasaprophet(nabī)butnotamessenger(rasūl).

Duringhisyouth,Ibrãhīm(‘a.s.)wasonthereligionoffitra(theinnatefaiththatAlmightyAllãhhascreatedwithinthepeople)tillHeguidedhimtoHisreligionandchosehim.

HemarriedSãrah,thedaughterofLãḥij,thusshewashismaterinalcousin.Sãrahownedmanysheep,vastlandandhadgoodstatus[financially].ShegaveallherpossessionstoIbrãhīm(‘a.s.)whomanagedit,improvedit;andthesheepandtheagriculturalproduceincreasedtotheextentthattherewasnooneinKūthã-Rubãmorefinanciallystablethanhim.

WhenIbrãhīm(‘a.s.)smashedtheidolsofNamrūd,thelatterorderedhimtobearrestedandtied,andpreparedanenclousure[forfirebond]whichwasfilledwithfirewoodandthefirewaslitinit.ThenheorderedIbrãhīm(‘a.s.)tobethrownintothefiretoburnhim.Thentheywaitedforthefiretodieoutandthenwenttotheenclourse–lo,theyfoundIbrãhīm(‘a.s.)safefromthebounds.

WhenNamrūdwasinformedofthis,heorderedtoexileIbrãhīm(‘a.s.)fromthetownandtopreventhimfromtakinghissheepand

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51ItwasasuburbofKūfah,andal-Jazarī[inMu‘jamu'l-buldãn,vol.4,p.487]haswrittenitas'Kūthī.'(Author'snote)

possessions.So,Ibrãhīm(‘a.s.)protestsagainstitandsaid:"Ifyoutakeawaymysheepandmywealth,thenitisrightuponyouthatyoushouldreturntomethetimeofmylifethatIspentinyourtown."TheytooktheissuetothejudgeofNamrūdwhopronouncedthejudgementthatIbrãhīm(‘a.s.)shouldhandoverwhathehasacquiredintheirtownandthatNamrūd'speopleshouldreturntoIbrãhīm(‘a.s.)whateverofhislifehespentintheirtown.Namrūdwastoldofthisjudgementandheorderedthemtoleavehim,hissheepandhiswealthalonebuttoexpelhim[fromthetown].Hesaid:"Ifhesaysinyourtown,hewillcorruptyourreligionandharmyourgods."So,theyexpelledIbrãhīmalongwithLūṭ(peacebeuponboth)fromtheirlandtowardsSyria.So,IbrãhīmleftwithLūṭ(whodidnotpartfromhim)andSãrah.Hesaidtothem:"SurelyIamgoingtomyLord;Hewillguideme,"[37:99]thatistoal-Quds.

Ibrãhīm(‘a.s.)tookhissheepandwealth,andmadeaboxandplacedSãrahintoitandlockedittightlyoutofsenseofhonourofher.HetravelleduntilhelefttherealmofNamrūdandreachedthedomainofanEgyptianknownas‘Arãrah.Thenhepassedbythetithecollectorwhoapproachedhimtotaxhispossessions.Whenthetithecollectorreachedtothebox,hesaidtoIbrãhīm(‘a.s.):"Openthisboxsothatwecantaxwhatisinit."Ibrãhīm(‘a.s.)said:"Estimatewhateveryoulikeofgoldorsilverthatcanbeinitsothatwepayitstithebutdon'topenthebox."Thetithecollectorinsistedtoopenit.Ibrãhīm(‘a.s.)angrilyopenedthebox.WhenSãrah–whowasknownforherbeauty–appearedtohim,thetithecollectorasked:"Whatisthiswomantoyou?"Ibrãhīm(‘a.s.)said:"Sheis

mywifeandmymaternalcousin."Thetithecollectorasked:"Whatcausedyoutohideherinthebox?"Ibrãhīm(‘a.s.)said:"Outofsenseofhonourforhersothatnooneseesher."Thetithecollectorsaid:"IwillnotleaveyoutillIinformthekingaboutyouandher."

Thecollectorsentamessengertothekingwiththeinformation.Thekingsentawordtobringtheboxtohim.Whentheycametotaketheboxwiththem,Ibrãhīm(‘a.s.)said:"Iwillnotleavetheboxuntilmysoulleavesmybody."Theyinformedthekingabouthimwhosaid:"Bringhimaswellastheboxwithhim."

So,theybroughthim,theboxandallhispossessionstotheking.Thekingaskedfortheboxtobeopened.Ibrãhīmsaid:"OtheKing,initismywifeandmymaternalcousin.IamwillingtosacrificeallthatIhaveinsteadofopeningit."ThekingforcedIbrãhīm(‘a.s.)toopenit.WhenhesawSãrah,hisconsciencewasnotabletorestrainhisfoolishnessfromextendinghishandtowardsher.Ibrãhīm(‘a.s.)placedhimselfbetweenhimandheroutofsenseofhonourandsaid:"OAllãh!Preventhishandfrommywifeandmaternalcousin."Hishandfroze,neithercouldhereachhernortakeitbacktowardshimself.Thekingsaid:"IsityourLordwhohasdonethistome?"Hesaid:"Yes;myLordhassenseofhonouranddislikessomethingforbidden;HeistheOneWhohascomebetweenyouandtheimmoralactthatyouintendedtodo."Thekingsaid:"AskyourLordtoreturntomemyhand[asnormal];ifHerespondspositively,Ishallnottouchher."Ibrãhīm(‘a.s.):"OmyLord!Restoretohimhishandsothathemaystayawayfrommywife."TheAlmightyAllãhrestoredhishand.Thekingthenlookedtoherwithhiseyes,andthenturnedtowardsherwithhishand.Ibrãhīm(‘a.s.)placedhimselfbeforehimoutofsenseofhonourandprayed:"OAllãh!Preventhishandfromher."Theking'shandbecamestiff[again]andcouldn'treachher.ThekingsaidtoIbrãhīm(‘a.s.):"IndeedyourLordhassenseofhonourandsodoyou;askyourLordtorestoremyhand;ifHedoesso,Iwillnotrepeat[mymistake]."Ibrãhīm(‘a.s.)said:"IwillpraytoHimprovidedyoudon'taskmeagaintoprayifyoudothemistakeagain."Thekingsaidtohim:"Yes."Ibrãhīm(‘a.s.)said:"OAllãh:Ifishetrue,thenrestorehishand."Andsohishandwasrestored.

Whenthekingsawthesenseofhonourandthe[Divine]signconcerninghishand,hegaveimportancetoIbrãhīm(‘a.s.),respectedhim,honouredhimandextendedprotectiontohim.Hesaidtohim:"Youareindeedsecurefrommeasfarassheisconcernedorwhat-everthatyoupossess;sogowhereveryouwish.ButIhavearequestofyou."Ibrãhīm(‘a.s.)said:"Whatisit?"Hesaid:"Iwantyoutoallowmetoserveher[Sãrah]throughabeautifulandintelligentEgyptian[slave]whowillbehermaid."Ibrãhīm(‘a.s.)agreedtoit.So,thekingcalledthemaidandgiftedhertoSãrah;thatmaidwasHãjar,themotherofIsmã‘īl(‘a.s.).

Ibrãhīm(‘a.s.)continuedhisjourneywithallhispossessions.

[WhilebidingIbrãhīm(‘a.s.)farewell,]thekingwalkedbehindhimoutofrespectandhonourforhim.So,theExaltedAllãhrevealedtoIbrãhīmtostopandnotwalkaheadofaarrogantruler,ratherheshouldwalkbehindhimasIhaveplacedhimaheadofyou;sowalkbehindhimoutofrespectandhonourforhimasheisincontrolandtheremustbeachiefintheland,whethergoodorevil.

So,Ibrãhīm(‘a.s.)stoppedandsaidtotheking:"GoforwardasmyLordhasrevealedtomemomentarilytorespectandhonouryou,andtoplaceyouaheadofmyselfandtowalkbehindyououtofrespectforyou."Thekingsaid:"Herevealedtoyouthis?"Ibrãhīm(‘a.s.)said:"Yes."Thekingsaid:"ItestifythatyourLordisFriendly,ForbearingandGenerous,andyouareindeedattractingmetoyourfaith."

Thekingthenbadefarwelltohim.IbrãhīmtravelleduntilhereachednorthernpartofShćmćt(GreaterSyria)andleftLūṭ(‘a.s.)inthesouthernpartofShãmãt.

WhenIbrãhīm(‘a.s.)wasdelayedingettingachild,hesaidtoSãrah:"Ifyouwish,youcansellHãjar[tome]hopefully,Allãhcanblessuswithachildthroughher,andsoheshallbeanoffspringforus."SoIbrãhīm(‘a.s.)boughtHãjarfromSãrah,hadrelationswithher,andthereafterIsmã‘īl(‘a.s.)wasborn.52

[E][Whowasthesacrifice:Ismã‘īlorIsḥãq?]

AmongtheinconsistencesofwhathasbeenmentionedintheTorahisthestoryofthesacrificethatthechildtobesacrifiedwasIsḥãqandnotIsmã‘īl.ItissowhilethestoryofsettlingIsmã‘īlinthelandofTahãmah(i.e.,Mecca),buildingtheSacredKa‘bah,institutingtheritualofpilgrimagewhichtalksaboutsufferingandhardshipsthatheandhismotherfacedforthesakeofAllãh,andtheṭawãf(circumambulationaroundtheKa‘bah),thesa‘ī(walkingbetweenthehillsofṢafãandMarwah),andtheritualofsacrifice–alltheseconfirmthatthesacrificedonewasIsmã‘īlandnotIsḥãq(‘a.s.).

TheGospelofBarnabassaysthatJesusrebukedtheJewsfortheirstatementthatthesacrificedonewasIsḥãqandnotIsmã‘īl.Initschapter44(verses11-12),itsays:"ThenspakeGod,sayingtoAbraham:'Takethyson,thyfirstbornIshmael,andcomeupthemountaintosacrificehim.'HowisIsaacfirstborn,ifwhenIsaacwasbornIshmaelwassevenyearsold?"

AsfortheQur’ãn,itsversesarealmostclearthatthesacrificedsonwasIsmã‘īl(‘a.s.).AfterdescribingthestoryofsmashingtheidolsandhimbeingputinthefirethatAlmightyhadmadecoolandsafe,He[s.w.t.]says:

Andtheydesiredtooutwithim(Ibrãhīm)butWemadethemthelowest.Andhesaid,"SurelyIgotomyLord:Hewillguideme.MyLord!Grantme(asonfrom)amongthedoersofgooddeeds."SoWegavehimthegoodnewsofaforbearingboy.Andwhenhereached

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52al-Kãfī,vol.8,p.370-373;initsneweditionproducedandannotatedbyDãru'l-Ḥadīth(Qum),seevol.15,p.815-819(tr.)

(theageof)workingwithhim,hesaid,"Omyson!SurelyIamseeingindreamthatIamsacrificingyou;considerthenwhatyousee."Hesaid,"Omyfather!Dowhatyouarecommanded;ifAllãhplease,youwillsurelyfindmeofthepatientones."Sowhentheybothsubmittedandhethrewhimdownuponhisforehead,Wecalledouttohim(saying):"OIbrãhīm!Youhaveindeedprovedthevisiontrue;surelythusdoWerewardthedoersofgood.Mostsurelythisisamanifesttrial.AndWeransomedhimwithagreatsacrifice;andWeperpetuated(praise)tohimamongthelatergenerations.PeacebeuponIbrãhīm;thusdoWerewardthedoersofgood;surelyhewasofOurbelievingservants.AndWegavehimthegoodnewsofIsḥãq,aprophetamongthegoodones.AndWeshoweredOurblessingsonhimandonIsḥãq;andoftheiroffspringarethedoersofgood,and(also)thosewhoareclearlyunjusttotheirownsoul,(37:98-113).

AnyonewhoreflectsontheholyverseshasnochoicebuttoacceptthatthesacrificedsonwhosebirthwasannunciatedbytheGlorifiedAllãhinHisWords(SoWegavehimthegoodnewsofaforbearingboy),andthattheotherannunciationwhichHe[s.w.t.]mentionedlateroninthatpassage(WegavehimthegoodnewsofIsḥãq,aprophetamongthegoodones)isdifferentfromthefirstgoodtiding.ThelattergoodnewswasaboutIsḥãq(‘a.s.)whichisotherthantheoneannunciatedearlierandwhichislinkedtothestoryofsacrifice.

ThenarrationsintheShī‘īsourcesfromtheImãmsofAhlu'l-Bayt(‘a.s.)saythatthesacrificedsonwasIsmã‘īl(‘a.s.)whereasthenarrationsfromtheSunnīsourcesaredifferent:somementionIsmã‘īl(‘a.s.)andothersmentionIsḥãq(‘a.s.).However,youknowthatthefirstsetofnarrationsareinaccordancetotheQur’ãn.

aṭ-Ṭabarī,inhisat-Tãrīkh,says:"TheearlyscholarsofthecommunityofourProphetMuḥammad(ṣ.a.‘a.w.a.)differonthesonthatIbrãhīmwasorderedtosacrifice.SomeofthemsaythatitwasIsḥãqwhiletheotherssayitwasIsmã‘īl.Indeed,bothtypesofnarrationshavecomefromtheMessengerofAllãh(ṣ.a.‘a.w.a.).Iftherewereanauthenticnarrationamongthem,wedon'tneedtorefertotheother[butitisnotso].However,theprooffromtheQur’ãnaboutvalidityofthenarrationwhichsaysthatitwasIsḥãqismoreclearandobviouscomparedtotheotherversion."

Hegoesontosay:"AsfortheprooffromtheQur’ãnthatwesaidearlierthatthenarrationofIsḥãqismorecorrect,isbasedonAlmighty'sstatementinformingusofHisfriendIbrãhīm'sprayerwhenheleftfromhispeopleandmigratedtowardshisLordtowardsGreaterSyriawithhiswifeSãrah.Hesaid:'SurelyIgotomyLord:Hewillguideme.MyLord!Grantme(asonfrom)amongthedoersofgooddeeds.'ThiswasbeforehecametoknowHãjarandbeforeIsmã‘īl'smothercametohim.OurExaltedLordthencontinuesthenarrationaboutacceptingIbrãhīm'sprayerandgivinghimthegoodnewsofaforbearingson,andthenIbrãhīm'sdreamthatheissacrificinghissonwhenhereachedtheageofworking.

"Andwedon'tknowofanygoodnewsgiventoIbrãhīmintheQur’ãnaboutamalechildexceptIsḥãq;andthatisHisWord:'Andhiswifewasstanding(by),soshelaughed;thenWegaveherthegoodnewsofIsḥãqandafterIsḥãqofYa‘qūb'(11:71).AndHiswords:Soheconceivedinhismindafearonaccountofthem.Theysaid:'Fearnot.'Andtheygavehimthegoodnewsofaboypossessingknowledge.Thenhiswifecameupingreatgrief,andshestruckherfaceandsaid:'Andoldbarrenwoman!'(51:28-29).

"ThisissobecauseinallinstancesthatthegoodnewsofasontoIbrãhīmhasbeenmentioned,God'sgoodnewstohimismentionedinrelationtohiswifeSãrah.Therefore,itfollowsthatthegoodnewsinHisword:SoWegavehimthegoodnewsofaforbearingboy'issimilartootherinstancesintheQur’ãnwhich

talksaboutthegoodnewsgiventohimfromhiswifeSãrah.

"TheobjectionthatAllãhdidnotorderthesacrificeofIsḥãqandthatthegoodnewsfromAllãhabouthisbirthandbirthofYa‘qūbcameafterhimthesacrificedoesnotsupportthevalidityofwhathasbeenallegedotherwise.ThisissobecauseAlmightyAllãhindeedorderedIbrãhīmtosacrificeIsḥãqafterIsḥãqreachedtheageofworking;anditispossiblethatYa‘qūbwasbornbeforeIsḥãq'sfatherwasorderedtosacrificehim.

"Similarly,thereisnogroundfortheobjectiontoallegeotherwiseonbasisofthesheep'shornseenhangingintheKa‘bahsinceitisnotimprobablethatitwascarriedfromGreaterSyriatotheKa‘bahandwashunginit."

IwishIcouldknowhowaṭ-ṬabarīwasoblivioustothefactthatwhenIbrãhīm(‘a.s.)prayedtohisLordforason(whenhemigratedtowardsGreaterSyriawhileSãrahwaswithhimandtherewasnonewsofHãjaratthattime),heprayedinthefollowingwords:MyLord!Grantme(asonfrom)amongthedoersofgooddeeds–heaskedhisLordforasonbutdidnotspecifythathebegrantedthroughSãrahinordertolinkthegoodnewsthatfollowedthereaftertothegoodnewsaboutIsḥãq.Hejustsaid:"MyLord!Grantme…"anddidnotsay,"MyLord,grantmethroughSãrah…"

Asforaṭ-Ṭabari'sstatementthatitiswellknownfromotherinstancesintheQur’ãnthatthegoodnewswasaboutIsḥãqandthereforethegoodnewsinthiscaseshouldalsobeappliedtohim(andweshalldiscussthoseinstanceslaterone)–thisisitselfasuppositionwithoutanyproof.RathertheproofisagainsthimbecauseAlmightyAllãh,intheseverses,mentionedthegoodnewsof"aforbearingson"followedbythestoryofsacrifice,andthenagainmentionedthegoodnewsregardingIsḥãq.Noonewhoreflectsonthecontextoftheseverseswoulddoubtthatthesubjectofthesecondgoodnewsisotherthanthatofthefirstgoodnews.Ibrãhīm(‘a.s.)wasgiventhegoodnews,beforeIsḥãq,ofanothersonandthatisnoneotherthanIsmã‘īl.Thenarrators,thereportersand

thehistoriansareallunanimousthatIsmã‘īlwasborntoIbrãhīmbeforeIsḥãq.

[F]AmongtheexamplesofinconsistenceistheobviouscontrastinwhattheTorahsaysaboutIsmã‘īl:itclearlysaysthatIsmã‘īlwasborntoIbrãhīmbeforeIsḥãqbyalmostfourteenyearsand[thenitsays]thatIbrãhīmbanishedhimandhismotherHãjarafterIsḥãq'sbirthwhenhelaughedatSãrah.ThenitcontinuesthestoryoftheirsettlementinthedesertandtherunningoutofwaterthatHãjarwascarryingandaboutIsmã‘īl'sthirst,andthattheangelshowedherthewater.AnyseriousreaderofthisstoryofIsmã‘īlcandiscernthathemusthavebeenabreast-feedinginfantatthattime.So,youshouldreflectandponderoverthoseverses[quotedearlierfromTheBookofGenesis,chap.21,vrs.14-21].Andthisisinaccordancetowhathascomeinournarrations.

6.[TheTorahIgnoresIsmã‘īl(‘a.s.):]

TheHolyQur’ãngivesthebestofattentiontothestoryofIbrãhīm(‘a.s.)himselfaswellasinrelationtohistwonoblesons,Ismã‘īl,Isḥãqandtheirdescendants.ThisiscontrarytowhatweseeintheTorahwhichexclusivelypaysattentiontoIsḥãqandtheIsraelitepeoplewhileitdoesnotpayattentiontoIsmã‘īlexcepttoputhimdownandtodegradehisstatus.Eventhesparsementionthatithasinthisregardisnotwithoutinnerinconsistences:itoncementionstheExaltedAllãhaddresstoIbrãhīm(‘a.s.)that'verilyyourremainingdescendantswillbefromIsḥãq;'andtheninanotherinstance,itquotesHisaddressthat'verilyAllãhwillblessyourdescendantsfromseedofIsmã‘īlandmakehimagreatnation.'Ontheonehand,itdescribeshimasawildassconstantlyfightingthepeopleandthepeoplefightinghim,whogrewupasanarcher,banishedfromhisfather'shome,andontheotherhand,itsaysthatGodiswithhim!

[G]TwoObjectionsontheQur’ãnicNarrationofIbrãhīm(‘a.s.):

ByponderingonwhatwesaidaboutthestoryofIbrãhīm(‘a.s.)intheQur’ãn,theresponsetotwoobjectionsraisedagainsttheHolyBookwillbeclear.

FirstObjection:SomeoftheOrientalistshavemadeanobservationthattheQur’ãn,initsMeccanchapters,doesnotmentionIbrãhīmandIsmã‘īl(peacebeuponthemboth)exceptinthewayitmentionsotherprohetsthattheywereonthemonotheisticpath,warningthepeolpe[againstpolytheism]andcallingthemtowardtheGlorifiedAllãh.ItdoesnotmentionthebuildingoftheKa‘bahanditsconnectiontoIsmã‘īl,andthatboth[thefatherandtheson]werecallingtheArabpeopletothereligionofnatureandpurefaith.However,theMedinanchapterssuchas"al-Baqarah,""al-Ḥajj"andotherchaptersdescribesthefather-sonrelationshipofIbrãhīmandIsmã‘īl,andpresentsthemasfathersoftheArabpeopletowhomtheyintroducedthereligionofIslamandasbuildersoftheKa‘bah,theSacredHouseofAllãh.

"AndthereasonforthisdifferenceisthatMuḥammadreliedontheJewsinMecca.Butsowhentheyconstantlytookanantagonisticstandagainsthim[inMedina];hehadtofindothersupporters.ThisiswhenhisshrewdnessleadhimtoanewappraisalofIbrãhīmasthefatherofArabs–thisishowhewasabletodistancehimselffromtheJewsofhisowntimeandestablishhistieswith'Jewishness'ofIbrãhīmbyconsideringhimasthefatheroftheArabs,thefounderoftheirreligion(Islam),andthebuilderoftheirholymosqueinMecca,acitywhichwaspreoccupationofhismind."53

Reply:TheOrientalistshavedegradedthemselvesbyattributingsuchalietotheNobleQur’ãn,abookwhichisuniversallyknownandisnothiddentoanyeasternerorwesterner.AnyseriousscholarwillnoticethattheHolyQur’ãndoesnotflatteranypolytheistorJewor

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53Thishasbeenquotedbyan-NajjãrinQiṣaṣu'l-anbiyã’[Beirut:Iḥyãu't-Turãthi'l-‘Arabī,n.d.;p.73-74]from[Snouk]Hurgronjeand[ArentJan]Wensinckin[theArabicversionof]theEncyclopediaofIslam[vol.1,p.28].(Author'snote)

ChristianneitherinMeccanchapternorinMedinanchapter;anditstoneinrebukingtheJewsandothersdoesnotchangebecauseofitMeccanorMedinantimeofrevelation.

However,sincetheQur’ãnicverseswererevealedgraduallyaccordingtotheeventsrelatedtothereligiouscallandsincethechallengesrelatedtoJewishcommunityoccurred[inMedina]afterthemigration,obviouslyanyremarkaboutthemandanyexplanationabouttheirantagonisticattitudewillbefoundintheversesthatwererevealedinnumerousMedinanchapters.ThisissimilartothedetailsofthereligiouslawsthatwererevealedinMedinawhenevertheneedwasfeltinrelationtotheeventsunfolding.

AsfortheclaimoftwoOrientaliststhatanymentionoftherelation-shipofIsmã‘īltoIbrãhīm,thebuildingoftheKa‘bahandtheestablish-mentofthepurereligion[ofmonotheism]istobeonlyfoundintheMedinanchapters,thisisrejectedbywhattheAlmightyAllãhhassaidinsūrahof"Ibrãhīm",aMeccanchapter,whenHequotestheprayerofIbrãhīm:AndwhenIbrãhīmsaid,"MyLord!Makethiscitysecure,andsavemeandmysonsfromworshippingidols…OourLord!SurelyIhavesettledapartofmyoffspringinavalleyuncultivatednearThySacredHouse,ourLord!Thattheymayestablishprayer;thereforemaketheheartsofsomepeopleyearntowardsthemandprovidethemwithfruits;haplytheymaybegrateful…PraisebetoAllãh,WhogavemeinoldageIsmã‘īlandIsḥãq;mostsurelymyLordistheHearerofprayer."(14:35-39)Similarversesrevealedinsūrahof"aṣ-Ṣãffãt"werequotedearlieraboutthestoryofthesacrifice.

Asforthe'Jewishness'ofIbrãhīm(‘a.s.),theQur’ãnrejectsthataffiliationinthe

WordoftheAlmighty:OpeopleoftheBook!WhydoyoudisputeaboutIbrãhīm,whentheTorahandtheInjīlwerenotrevealedtillafterhim?Doyounotthenundersand?...IbrãhīmwasnotaJeworaChristian,buthewas(an)upright(man),aMuslim,andhewasnotoneofthepolytheists.(3:65-67)

SecondObjection:TheSabaeans,thestar-worshipperswhohavebeenmentionedintheQur’ãnwhenIbrãhīmconfrontedtheirgodsbysaying:Sowhenthenightover-showedhim,hesawastar;hesaid,"ThisismyLord…"livedinthecityofḤarrãntowhichIbrãhīmmigratedfromBabylonorfromUr.Thismeansthathisargumentwiththestar-worshipperstookplaceawhileafterhisargumentwithidol-worshippers,thesmashingoftheidols,andhimbeingputintothefire.ThisdoesnotcorrespondtowhatappearsintheQur’ãnicversesthattheargumentswiththeidol-worshippersandthestar-worshippershappenedaltogetherintwodayswithinhisarrivaltohisfatherandhispeopleasdiscussedearlier.

Reply:ThiscriticismisactuallyrelatedtotheinterpretationthatoccurredinexplanationoftherelevantversesandnottotheQur’ãnitself.

Nonetheless,thecritichasignoredtheconclusionsofhistoryandthecorrectreflectioninthismatter.

Asforthepointofreflection:ThereligionoftheSabaeanswasprevalentandfamousinsomemajorcitiesofthecountrythosedays,andsoitspresenceinitsothercitiesandthespreadofitsadherentsinitsvariousregionsisnotthatafar-fetchedidea.

[ABriefHistoryoftheSabaeans:]Asfarashistoryisconcerned,ittalksaboutthespreadoftheSabaeanfaithlikethespreadofidol-worshippinginBabylonandthepresenceofmanytemplesbuiltinthenamesofthestars,andtheircorrespondingidolswereplacedtherein.ThehistoryofBabylonanditssurroundingareatalksaboutthetempleofthesun-godandthemoon-godaround3200BC;andthenamesofthesun-godandthemoon-godcanevenbeseencarvedintheCodeofHammurabithatwasclosetotheeraofIbrãhīm(‘a.s.).

Wehaveearlierquotedfromal-Ãthãru'l-bãqiyahofAbūRayḥãnal-Bīrūnī54thatYudhasafappearedinIndiaattheendofthefirstyearofthereignofTahmūrth;andheinventedthe[ancient]Persianscript,andcalledthepeopletotheSabaeanreligionandagreatmanypeoplefollowedhim.ItwasalsomentionedthatthePishdadiankingsandsomeoftheKayaniswhoresidedinBalkhheldthesun,themoon,theplanets,andtheotherelementsinhighesteemuntilZoroasterappearedattheendofthethirtiethyearofPeshtasav'sreign.

al-Bīrūnī'sdiscussioncontinuedtothepointwherehesaidthattheSabaeansattributedthemanagementofallaffairstotheskyandtheheavenlybodies,andbelievedthattheyarelivingthingshavingthecharacteristicsofspeech,hearingandsight;theyreveredthelight.OneoftheirlegaciesisthedomeabovethenicheintheUmayyadMosqueofDamascus:itwastheirprayerhouse,andatthattimeeventheGreeksandtheRomansfollowedthesamereligion.Withthepassageoftime,itcameunderJewishcontrolandtheyturneditintoasynagogue.LatertheChristianstookitoverandconverteditintoachurch.ThencametheMuslims,andtheymadeitintoamosque.

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54Seeal-Mīzãn[Eng.transl.],vol.1,p.278,under"AHistoricalDiscussion"[2:62],(tr.)

HefurthersaidthattheSabaeanshadnumerousplacesofwroships,andtheiridolswerenamedaftervariousnamesofthesun,andwereshapedwithfixedpatterns,asmentionedbyAbūMa‘sharal-Balkhīinhisbook,Buyūtu'l-‘ibãdãt.Forexample,therewasatempleofBa‘lbakthathousedtheidolofthesun;atempleofQirãnthatwasrelatedtothemoonandwasbuiltinitsshapelikeashawlwornoverheadandshoulders.Andtherewasavillagenearby,Salamsīnbynamewhichiscorruptionofitsoriginalname,ṢanamSīn,theidolofthemoon;likewise,therewasanothervillagecalledTar‘ūz,thatis,thegateofVenus.

TheyalsoclaimthattheKa‘bahanditsidolsbelongedtothemandthattheMeccanidol-worshipperswereadheringtotheSabaeanreligion;andthatLãt(the[famous]idol)wasnamedafterSaturnand‘Uzza(another[famous]idol)wasnamedafterVenus.ThisisthesummaryofAbūRayḥãnal-Bīrūnī'sstatementfromal-Ãthãru'l-bãqiyah.

al-Mas‘ūdīsaysthattheSabaeanreligionperhapsevolvedfromidol-worshipping,andthatitevolvedfromidol-worshippingperhapsbecauseofthesimilarityintheirorigins.Theidol-worshipperswereworship-pingtheidolsofthesun,themoon,theVenusandotherstarsinordertoseeknearnesstotheirgodsandfromthemtotheSupremeGod.

al-Mas‘ūdī,inMurūju'dh-dhahab,saysthatmostofthepeopleofIndia,ChinaandothersnationsbelievedthatAllãh,toWhombelongMightandMajesty,wasaphysicalentity,andthatangelshavebodieswithfixeddimensionsandweights;theybelievedthatAllãh,theSublimeandHisangelswhereconcealedbythesky.ThispromptedthemtoadoptimagesandidolsofvariousformsandshapesthattheyworshippedasrepresentationofGod'simageortheangels'image,andsomewereinimageofhumanbeing,etc.TheyusedtooffersacrificestotheidolsandmadevowsregardingthemasawayofseekingnearnesstotheAlmighty.

TheycontinuedonthisforsometimeuntilsomewisemenamongthempointedouttothemthattheplanetsandthestarswereclosestvisibleentitestoAlmightyAllãh,andthattheyhadcharacteristicsoflifeandspeech;andthattheangelswerethelinkbetweenthemandAllãh.TheyalsobelievedthatwhateverhappensonthisearthisthereflectionofthemovementofthestarsbasedonAllãh'scommand.So,theystartedveneratingthestarsandofferingsacrificestothemsothattheymaybenefitthem.Thiscontinuedforsometime.

Whentheysawthatthestarsdisappearedduringthedaytimeandsometimesinthenightalsobecauseofatmosphericobstructions,someoftheirwisemensuggestedtothemtomakeidolsandstatuesinimageofthestars–andsotheyendedupmakingidolsandstatuesbasedonthenumberofthebiggerandfamousstars.Eachgroupofthemstartedveneratingoneofthosestarsandofferingsacrificestoitthatwasdifferentfromwhatwasofferedbyothers.They

believedthatiftheyveneratetheidolsthattheyhadcarved,thesevencelestialbodieswilldoforthemwhatevertheywished.Andtheybuiltanexclusivetempleforeachidolandnamedthetemplesbythenamesofthosestars.

SomebelievethattheSacredHouse[inMecca]isthetempleoftheSaturn;andthatthisHousehassurvivedduringthepassingerasandveneratedduringmostofitshistorybecauseitisthetempleoftheSaturn;andtheSaturnhasprotecteditsincelongevityandstabilityisfromitscharacteristics.TheybelievedthatanythingreleatedtotheSaturnwillnotperish.Theyalsobelievedinothersupersptitionswhosenarrationherewilltirethereader.

Anyhow,withthepassageoftime,theystartedworshippingtheidolsasameansofseekingnearnesstoGodandabandonedtheworshipofthestars.TheycontinuedinthiswayuntilYudhãsafappearedinIndia.Yudhãsaf,anIndian,thenleftIndiaforSindandthenwenttoSajistãnandZãbulistãn(thesewereruledofFīrūzbinKabak),andthenhewentbacktoSindandthentoKirmãn.ThenheclaimedtobeaprophetandthoughtthathewasGod'smessenger,andanintermediarybetweenGodandthepeople.HecametoPersiaatthebeginningofthereignofTahmūrth,thePersianking;somesaythatitwasinreignofKingJam.YudhãsafisthefirsttostarttheSabaeantraditionsaswementionedearlierinthisbook.

Yudhãsafcalledpeopletowardsasceticisminthisworld,andtoconcentrateonthehigherspiritualrealmthatistheoriginofthehumansoulsandisconsideredtheheartofthisworld.Byproposingsomespeciousarguments,herevivedtheworshipandvenerationoftheidolsamongthepeople;andbyusingavarietyofdeceitfulanddubiousmeans,hejustifiedidol-worshippingintheirminds.

ThosewhoareexpertinthisareaandthiseraofhistorysaythatitwasKingJim[ofPishdadiandynasty]whoglorifiedthefireandcalledthepeopletovenerateit.HeusedtosaythatthefireresemblesthelightoftheSunandthestars,andlightwasinhisviewsbetterthandarkness.Healsobelievedthatlighthasavarietyofdegrees.ThosewhocameafterhimwenttheirdifferentwaysinveneratingwhatevertheythoughtwouldgetthemclosertotheAlmightyAllãh.

al-Mas‘ūdīthendescribestheirmajortempleswhichwereseveninnumber:TheKa‘bahwasthetempleofSaturn;atempleatthetopofMarsmountnearIsfahan;thetempleofMandustãninIndia;thetempleofNawbahãr,nearBalakh,namedaftertheMoon;thetempleofGhamdãn,inSan‘ã’(Yemen),namedafterVenus;thetempleofKãwsãn,inFarghãnah,namedaftertheSun;atempleinhighlandsofChina,namedaftertheFirstCause.AndthereweremajortemplesinGreece,RomeandinthelandsoftheSlavsthatwerenamedafterthestarssuchasthetempleofVenusinTunis.

Thenal-Mas‘ūdīmentionsthattheSabaeansofḤarrãn55hadtemplesnamedafterthesubstantialideasandstarssuchasthetempleoftheFirstCause,thetempleofintellect,thetempleofchain[ofcauseandeffect],thetempleofphysicalform,andthetempleofsoul–allthesewerebuildinacircularform.ThentherewasthetempleofSaturninhexoganalform,thetempleofJupiterinatriangleform,thetempleofMarsinasquareform,thetempleoftheSuninasquareform,thetempleofMercuryinatriangleform,thetempleofVenuswhichwasinternallyinatriangleformandexternallyinasquareform,andthetempleofMooninaoctogonform.Aswementionedearlier,theSabaeanhascodesandsecretsthattheyconceal[fromothers].Thisistheendofwhatal-Mas‘ūdīhadsaidanditissimilartowhatash-Shahristãnīhasmentionedinhisal-Milalwa'n-niḥal.

Fromwhatwehavedescribed,thefollowingsbecomeclear:

Firstly,thepolytheistswhoworshippedidolsastheirgodsalsoworshippedimagesofstars,thesunandthemoon,andthattheyhadtemplesnamedafterthem.Therefore,itispossiblethatIbrãhīm'sargumentagainstthestars,themoonandthesunwaswiththepolytheistswhobelievedinthemalsoandnot

withtheSabaeans.ItisalsopossiblethatitwasaginstsomeSabaeansinthecityofBabylonorUrorKūthã-Rabãasmentionedinsomenarrationsquotedearlier.

ThestoryasnarratedintheHolyQur’ãnapparentlyshowsthatIbrãhīm(‘a.s.)arguedagainsthisfatherandhispeople,andpatientlyenduredtheiraggressionforthesakeofAllãhuntilheseparatedhimselffromthemandabandonedthembyemigratingfromtheirlandtowardstheholylandwithoutfirstdivertinghisjourneytoḤarrãnandthenfromtheretotheholyland.Whatthehistorybookshavesaid

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55SinceSabaeanfaithwasprevalentinḤarrãn,theSabaeanswerealsoknownasḤarrãniyūn.(Author'snote)

abouthismigrationfirsttoḤarrãnandthenfromḤarrãntotheholylandhasnobasisotherthantheTorahorsomeunreliablereportsfromtheIsrã’ilitespittles‒thisisobvioustoanyonewhopondersuponTãrīkhofaṭ-Ṭabarīandothersources.Moreover,somesources56mentionthattheḤarrãndescribedintheTorahwasacitynearBabylonbetweenEuphratesandKhãbūr,andthatitisotherthanthepresent-dayḤarrãnwhichisnearDamascus.

Yes,al-Mas‘ūdīmentionsthattheremnantofthemajorSabaeanes'templesduringthistime–thatisyear332AH–isatempleinthecityofḤarrãnattheBãbu'r-RaqqahknownasMaghlitiyãandthatisknownamongthemasthetempleofÃzar,thefatherofIbrãhīmal-Khalīl(‘a.s.).TheSabaeanshavemanystoriesonÃzarandhissonIbrãhīm‒ofcourse;noneoftheirstatementshasanyvalidity.

Secondly,justasthepolytheistsweresometimesworshippingthesun,themoonandthestars,similarlytheSabaeaneserectedplacesofworshipandtemplesforworshipofentitesotherthanthestars,themoonandthesun.TheyevenestablishedtemplesfortheFirstCause,theintellect,thesoul,etc.,justliketheidol-worshippersandsoughtnearnesstothem.Herodotus,inhisHistory,

describesthetemple[ofJupiter]inBabylonthatitconsistedofeighttowersraisedupononeanotherandthatthetopmosttowerhadaspacioustemple,andinsidethetemplestandsacouchofunusualsize,richlyadorned,withagoldentablebyitsside.Therewerenostatueofanykindsetupinthetemple,norwasthetempleoccupiedofnightsbyanyoneexceptasinglewhomthepeopleaffirmedtobechosenbyAllãhforserviceandcompanionship.57

Perhapsthistemple[attheeighthtowerofBabylon]wasdedicatedtotheFirstCausewhichisdevoidofanyshapesandimageseventhoughsometimestheywouldportrayHimaspertheirownimaginationsasmentionedbyal-Mas‘ūdī.ItisconfirmedthattheirphilosophersdeemedAlmightyAllãhabovethephysicalforms,shapesandmaterialattributes,anddescribedHimwithappropriatequalities.Thesephilosophers,however,wereafraidofthemassesinexpressingtheirtruebeliefaboutAllãheitherbecausethepeopledidnothavethecapacitytounderstandthataspectorbecauseofpoliticalexpediencyandinterestthatcompelledthemtohidethetruth.

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56Qãmusu'l-kitãbi'l-muqaddisunder"Ḥarrãn".

57TheHistoryofHerodotus,aGreekhistorianofcirca500BC.[SeeTheHistoryofHerodotus,translatedandeditedbyGeorgeRawlinson,vol.1(NY:D.AppletonandCompany,1885)bk.1,ch.179.]

LISTOFTHEIMPORTANTSUBJECTSDEALTWITHINTHISVOLUME

Verse/s Subject NatureofDiscussion Page

Chapterof

"TheCattle"

37–55 ATalkonAnimalSocieties Qur’ãnic 94

56–73 ATalkontheMeaningof

Judgementandthat

ItbelongstoAllãhOnly. " 148

" ATalkontheMeaningofthe

RealityofAllãh'sActionand

Judgement. " 152

76‒83 TheStoryofIbrãhīm(‘a.s.)and

HisPersonality. " 271

" 1.TheStoryofIbrãhīm(‘a.s.)in

theQur’ãn. " 271

" 2.TheStatusofIbrãhīm(‘a.s.)

BeforeAllãh,GlorybeHim,

andHisStateofWorship. " 274

" 3.Ibrãhīm[‘a.s.]'sBlessed ImpactinHumanSociety. Academic 276" 4.Ibrãhīm[‘a.s.]'sStoryinthe PresentTorah. Historical 276" 5.[Contradictions&Inconsistencies inTorah'sNarration. Academic 285" 6.[TheTorahIgnoresIsmã‘īl (‘a.s.)]. " 296

www.IslamicMobility.com

CHAPTER6,VERSES1–3

existenceisconcerned(inthesecondverse);andiii.)Thesystemofhumanbehaviour(inthethirdverse).

ThesumtotalofthethreeversestakentogetheristopraisetheSublimeGodforhavingcreatedthemacrocosminwhichthemanlives;andforhavingcreatedthemicrocosm(i.e.,theexistenceofmanhimselfwhoislimitedinthesensethathebeginswiththeclayandendswiththedecreedterm);andforhavingknowledgeofman'sinner[thoughts]aswellashisspokenwords,andwhateverheearns[byhisdeeds].

Thethirdverse:AndHeisAllãhintheheavensandintheearth,aimsatelaboratingthethemeoftheprecedingtwoverses,andpavesthewaytoexplainthatHeknowsman'sinner[thoughts]andspokenwords,andwhateverthesoulearns.

Thephrase:"…Whocreatedtheheavensandtheearthandmadethedarknessandthelight",pointstotheuniversalsystemofcreationonthebasisofwhichthings,withtheirmultitudeandnumerousness,aremanaged.Ourworldwithitsfirmoperatingsystemisconfinedtotheearthwhichisencompassedbythefirmamentwithitsspacious-ness,thenHemanagesitthroughlightanddarkness;andonthesetworevolvesthehandmillofthismanifestworldinitsevolvementandperfection.Herealwaysonethingisbornfromanotherthing,onethingchangesintoanotherthing,onethingappearswhiletheotherdisappears,anewthingismadeandtheoldonedecays;andwithconjunctionofallthesemultifariousmovementscomesintobeingtheuniversalgreatmovementwhichbearstheloadofthethingsandproceedswithittoitsdestination.

Theterm:al-ja‘l(=tomake)in:madethedarknessandthelightmeans:al-khalq=tocreate.However,al-khalq()isderivedfromkhalaqath-thawb(sewingthedress)inwhichcompositionofanitemfromvariouscomponentsispartofitsmeaning,asopposedtothetermal-ja‘l=tomake[somethingwithoutusingcomponents].Perhapsforthisreason"tocreate"hasbeenreservedfortheheavensandtheearthsincetheyconsistofamultitudeofcomponentsasopposedtothedarknessandthelight,andhencetheuseof"tomake"forthem.AndAllãhknowsbetter.

[KeepingtheEnglishidiominmind,wehavetranslatedau-uulumãt(ل ظلاتام )as'darkness'insingulareventhoughtheword:ah-hulumãtitselfis

plural.]TheQur’ãnhasusedthetermah-hulumãtinpluralformwhileithasusedtheterman-nur( رو ن لا =thelight)assingular.Perhapsitissobecausedarknessappearsonlyincomparisontolight,asitistheabsenceoflightinathingthatshouldbeilluminated.

Assuchithasvaryingdegreesdependingonthechanginggradesofproximityanddistancefromthelight.Notsothelight,becauseitisanexistentialphenomenonanddoesnotappearincomparisontothedarknesswhichisnon-existence.Evenifoneimaginesitsmultiplicationinrelationtothedarkness,inreality,itdoesnotaugmentormultiply.

QUR’ÃN:yetthosewhodisbelievesetupequalswiththeirLord:Itexpressesastonishmentmingledwithblame.SurelyAllãh,theGlorified,bythecreationoftheheavensandtheearth,andbymakingofthedarknessandthelight,issolitaryindivinityandaloneingod-ship,nothingislikeHim,norisanythingHispartner.ItisreallystrangethatthedisbelieversinspiteoftheirconfessionthatcreationandmanagementbelongtoAllãhintherealsenseofownership,andnottotheidolsthattheyhavetakenasgods,theyhavesetupequalswithHimfromtheiridolsandimageswhichtheythinkareequaltotheirLord;thustheythinkthattheyareHisequals;sotheyhavetobeblamedforit.

Theabovestatementmakesclearthereasonofusingthumma(مث=then,yet)whichindicatesdelay.Itisasthoughthespeaker,whenhedescribedthatAllãhisaloneincreationandinvention,andissolitaryindivinityandgod-ship,thenstatedtheclaimofthepolytheiststhatthesestonesandwoodusedforcarvingidolswereequalstotheLordoftheuniverse.So,astonishmentoverwhelmedhimforamomentandpreventedhimfromspeaking,thenheagainproceededinhistalkandpointedtothecauseofhismomentarysilence–thatastonishmenthadstoppedhimfromcontinuinginhisspeech,soHesaid:"YetthosewhodisbelievesetupequalswiththeirLord."

QUR’ÃN[6:2]:HeitisWhocreatedyoufromclay,thenHedecreedaterm:

Afterdescribingthecreationofthemacrocosminthepreviousverse,thisversepointstothecreationofthehumanmicrocosm.ItexplainsthatAllãhcreatedthemanandmanageshisaffairsbydecreeingatermforhisphysicalabodeinthisworld;and,therefore,hisexistenceislimitedbetweentheclayandbetweenthedecreedtermswhichaccompanydeathasAllãhsays:Everysoulmusttasteofdeath,thentoUsyoushallbebroughtback(29:57).(HumanspeciesindeedbegunfromtheclaybutcontinuedthroughmarriageandsexualintercourseasAllahsays:andHebeganthecreationofmanfromdust.ThenHemadehisprogenyofanextract,ofwaterheldinlightestimation[32:7-8].)

Possiblythe'term'maybetakentomeanthereturntoAlmightyAllãhthroughresurrectionsinceitlooksliketheQur’ãnmostlycountsthelifeofpurgatory(barzakh)aspartoftheworldlylife,asisinferredfromtheapparentmeaningoftheverse:Hewillsay:"Howmanyyearsdidyoutarryintheearth?"Theywillsay:"Wetarriedadayorpartofaday,butaskthosewhokeepaccount."Hewillsay:"Youdidtarrybutalittle–hadyoubutknown(it),"(23:112-4).Also,Hesays:AndatthetimewhentheHourshallcome,theguiltyshallswear(that)theydidnottarrybutanhour;thusaretheyeverturnedaway.Andthosewhoaregivenknowledgeandfaithwillsay:"CertainlyyoutarriedaccordingtotheordinanceofAllãh,tilltheDayofResurrection,sothisistheDayofResurrection,butyoudidnotknow,(30:55-56).

Themeaningof'term'hasbeenkeptvaguebyusingitasacommonnouninthephrase:thenHedecreedaterm;itindicatesthatitisunknowntoman,andthereisnowaytoknowitthroughnormalway.

QUR’ÃN:andthenamedtermiswithHim:Tonameatermmeanstospecifyit.Indeeditisanestablishedcustomtomentiontheterminagreementsandloansandsoon.Itmeanstheagreedupontimeortheendofthetime;anditis[thesamemeaningof]thenamedterm.Allãhsays:whenyoudealwitheachotherin

contractingadebtforafixedtime,thenwriteitdown,(2:282);itmeanstheendoftheagreedupontime.Likewise,Allãhsays:WhoeverhopestomeetAllãh,thetermappointedbyAllãhwillthenmostsurelycome(29:5).Also,HesaysinthestoryofMūsãandShu‘ayb:Hesaid:"Idesiretomarryoneofthesetwodaughtersofminetoyouonconditionthatyoushouldservemeforeightyears;butifyoucompleteten,itwillbeofyourownfreewill…"Hesaid:"Thisshallbe(anagreement)betweenmeandyou;whicheverofthetwotermsIfulfil,thereshallbenowrong-doingtome…"(28:27-28).Here'term'meansthecompletionoftheagreeduponterm.

Apparentlytheexpression'Ajal( لجا )=term'[byitself]inthesenseoftheendofanagreedupontime(sproutingfromthewordinthemeaningofthecompletionoftheterm)isacommonusage[ofthatterm]:i.e.,theyoftensaid,'thesettledterm',thentheydeletedthequalifyingwordandonlymentioned'term'inthesenseof'thesettledterm'.Inhisal-Mufradãt,ar-Rãghibsays:"Thetermfixedforman'slifeiscalledal-ajal;theysay:'hisajalcamenear',i.e.hisdeathwasnear;itsrealsenseiscompletionoftheterm."

Inanycase,itappearsfromtheDivineSpeechthat"theterm"and"thenamedterm"meantheendofthelife'sspan,notthewholelifeterm,asisindicatedbytheDivineWord:…thetermappointedbyAllãhwillthenmostsurelycome;…[29:5].

Itisclearfromtheabovethattherearetwoterms:"thevagueterm",and"thenamedterm"thatiswithAllãh.Thelatterneverchangesbecauseofthephrase,withHim,andAllãhhassaid:…andwhatiswithAllãhisenduring…(16:96);anditisthesamedeterminedtermwhichdoesneverchangeasAlmightyAllãhsays:[Say:]"…whentheirtermcomes,theyshallnotthenremainbehindforanhour,norcantheygobefore(theirtime);"(10:49).

Therelationshipofthenamedtermtotheunnamedtermisthatofunconditionalanddeterminedtotheconditionalandundetermined.Thelattermaypossiblyfail

tomaterialize(ifitsconditionsareunfulfilled),contrarytotheunconditionalanddeterminedwhichcanneverfailtooccur.

Meditatingontheprecedingversestogetherwiththeverse:…foreverytermthereisabook;AllãherasesandestablisheswhatHepleases,andwithHimisthebasisoftheBook(13:38-39),showsthatthenamedtermisthatwhichiswrittenin:thebasisoftheBook;andtheunnamedtermiswritteninwhatwecall"thetabletoferasureandaffirmation."Itshallbeexplainedlaterthat:thebasisoftheBookmaybeappliedtotheeventswhichareestablished,i.e.,theeventsthatdependontheperfectcauseswhichdonotfailtoproducetheireffects,and"thetabletoferasureandaffirmation"isapplicabletotheeventsthatdependonincompletecauseswhichweoftendescribeas"requirements"whichmaybeovercomebysomesnags,preventingthemfrombringingabouttheireffects.

Theperfectandimperfectcausesmaybelikenedtothesun'sdegreesofillumination.Weknowthatthisnightwillcertainlyendafterafewhoursandthatthesunwillrise,andthefaceoftheearthwillbrightenup.Yetitispossiblethatthesunrisewillbesimultan-eouslyveiledbycloudorlunareclipseorsomeothersnagwillappeartopreventtheillumination;howeverifthesunshinesovertheearthandthereisnohindrancebetweenthetwothenthefaceoftheearthisboundtoilluminate.

Now,theilluminatingeffectofthesunislike"thetabletoferasureandaffirmation"whileit'srisingonitstime(withabsenceofany

barrierbetweenitandtheearth)islike:thebasisoftheBookwhichisknownasthePreservedTablet.1

Thespecialcompositionofthehumanbodywiththelimitedrequirementsofitslimbs,demandsthatmanshouldlivehisnormallifespanwhichisvariablyfixedatahundredorahundred-and-twentyyears.Forinstance,thisiswhatiswritteninthetabletoferasureandaffirmation,yet,allthecomponentsoftheuniverseareconnectedtoandalsoinfluencethehumanexistence;andsometimesthecausesandthebarriersthatwecannotcompute,interactwithoneanotherinawaythatwedonotcomprehend,leadingtothearrivalofhisdeathbeforetheendofhisnaturallifespan;andthisiswhatiscalledsuddendeath.

Thismakesiteasytoimaginetheneed,accordingtothedivineorder,ofboththe'named'aswellasthe'unnamed'terms;andthattheambiguityoftheunnamedtermdoesnotgocontrarytothefixedpointofthenamedterm;andthattheunnamedandnamedtermssometimescorrespond,andsometimesareatvariance,andthatwhichtakesplaceisthenamedterm.

Thisiswhatisinferredfrommeditationontheverse:thenHedecreedaterm;andthereisatermnamedwithHim.

Theexegeteshavewrittenstrangeexplanationsforthetwotermsmentionedintheverse.Forexample:

•Firsttermreferstotheperiodbetweencreationanddeath,andthesecondonetotheperiodbetweendeathandresurrection.Thishasbeenmentionedbyseveralancientexegetes,andperhapsitisnarratedfromIbn‘Abbãs.

•Firsttermisthetermofthepeopleoftheworlduntiltheydie,andthesecondisthetermofthenextworldwhichhasnoend.ThisopinionisascribedtoMujãhid,Jubbã’īandothers.

•Firsttermisthetimeofthosewhohavepassedaway,andthesecondisthe

timeofthosewhohaveremainedorwillcomelater.ThisisattributedtoAbūMuslim.

•Firsttermreferstothesleepandthesecondreferstothedeath.

•Bothtermsrefertothesamething;andthenobleverseshouldbereadas:thenHedecreedatermandthisisthenamedtermwithHim.

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1Editor'sNote:Forfurtherelaborationon:Lawḥu'l-Maḥwwa'l-Ithbãt='TheTabletofErasureandAffirmation',and:Lawhu'l-Mahfuz='ThePreservedTablet',inEnglish,seethetranslator'sbookJusticeofGod,chap.4.

ButIdonotthinkthatthepaucityoftimeandbrevityoflifeallowustoengageindiscussingthevalidityorotherwiseoftheseviews.

QUR’ÃN:stillyoudoubt:al-Miryah(=doubt).Inthesetwoverses,thepronounturnsfromthirdpersontothesecondperson.Thefirstversementionscreationanditsmanagementinthegeneralsense,anditconcludesthatthedisbelieversshouldnothavesetupequalswithAllãh;forthispurposeitwasappropriatetomentiontheminthethirdperson.Thenextverse,however,dealswiththecreationandmanagementspecificallyincaseofman,andsoitwasproperforthespeaker–theastonishedandthecensurer–toconfronttheminsecondperson,andcensurethembydefyingthemdirectly.ItisasthoughHesays:Youwereobliviousofthecreationandpurposeoftheheavensandtheearth,andmakingofthedarknessandthelight,thereforeWeexcusedyouforitsinceitwasageneralmatteranditwaspossibletobeobliviousofwhatitdemands;butwhatisyourexcuseindoubtingaboutHimWhocreatedyou,decreedatermforyouandwithWhomisthenamedterm?

QUR’ÃN[6:3]:AndHeisAllãhintheheavensandintheearth:Thepreceding

twoversesdescribecreationandmanagementoftheuniverseingeneralandofthemanspecifically.HenceitisenoughtorealizethatAllãhistheGodalonewhohasnopartnerinHiscreationandmanagement.Butthesedisbelievershaveaffirmedothergodsanddifferentintercessorsforvariousaspectsofmanagement;forexample,godoflife,godofsustenance,godofterrafirma,godofseaandsoon.Likewise,forvariousspecies,nationsanddifferentgroupslikegodofskies,godofthisnationandgodofthatgroup.So,HenegatedallthisbyHisWord:"HeisAllãhintheheavensandintheearth."

So,thisverseissimilartotheDivineWord:AndHeitisWhoisGodintheheavensandGodintheearth;andHeistheWise,theKnowing(43:84).ItprovesthatHisdivinityoverwhelmstheheavensandtheearthwithoutanydifferenceorlimitation.Thissentenceelaborateswhathasbeensaidearlierandalsoitpavesthewayforwhatistofollowbelow.

QUR’ÃN:HeknowsyoursecretandyouropenandHeknowswhatyouearn:Secretandopenaretwooppositesandtheyaretheadjectivesforouractions;their'secret'iswhattheydidsecretly,andtheir'open'meanswhattheydidopenlywithoutconcealingit.

"Whattheyearn"referstothepsychologicaldimensionofwhatamanearnsthroughhissecretandopenactivities,betheygoodorevil.Asyouknow,thesecretandopenwhicharementionedherearetwoformalattributesoftheexternalactions;andwhattheyearnisapsychologicalandinnerconditionwhichisfoundwithsouls;sotheyaredifferentinaspectsoftheirappearanceaswellassubstance.Probablythedifferenceofthethingsknownhascausedtherepetitionoftheword'knowing'inthesetwophrases.

Thisversepavesthewayforthethemeofmessengershipandresurrectionthatistocomesoon.AsAllãhknowswhatevermandoessecretlyoropenly,andasHeknowswhatheearnsforhissoulbeitgoodorbad,andasHebringsupandmanagestheman'saffairs,itwasforHimtosendamessengerwithareligionwhichHewouldlegislateforguidanceofthepeoplecontrarytowhattheidolaterssaythattherewasnoneedofprophethood,asAllãhsays:SurelyonUsistoshowtheway(92:12).

Likewise,asAllãhknowsalltheactionsandtheirconsequencesinthesouloftheman,itwasforHimtotaketheiraccountsonthedaythatwillnotspareanyoneamongthem,asAllãhsays:OrshallWetreatthosewhobelieveanddogoodlikethemischiefmakersintheearth?OrshallWemakethosewhoarepiouslikethewicked?(38:28).

TRADITIONS

1.al-Kulaynīnarratesthroughhischainfromal-Ḥasanibn‘AlīibnAbīḤamzahwhosaidthatAbū‘Abdillãhaṣ-Ṣãdiq,peacebeuponhim,said:"Surelythechapterof"al-An‘ãm"wasrevealedalltogether,escortedbyseventythousandangelsuntilitwasrevealedtoMuḥammad(s.a.‘a.w.a.);soglorifyitandrespectit,becausethereinistheNameofAllãh,toWhombelongMightandMajesty,inseventyplaces2;andifthepeopleknewwhat(reward)wasthereinrecitingit,theywouldnotleaveit."(al-Kãfi)

Theauthorsays:al-‘AyyãshīhasnarrateditasamursalhadithfromthesameImãm(‘a.s.).

2.al-Qummīnarratedthroughhisfatherfromal-ḤusaynibnKhãlidfromar-Riḍã(‘a.s.)whosaid:"'al-An‘ãm'wasrevealedalltogether,escortedbyseventy

thousandangels,theyhadsofthumming

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2Itisanapproximation.Tobeexact,thenamehascomeineighty-sevenplaces.(tr.)

soundofat-tasbihat-tahlilandat-takbir;3sowhoeverrecitesit,theyshallseekpardonforhimtilltheDayofResurrection."(at-Tafsir)

Theauthorsays:IthasalsobeennarratedinMajma‘u'l-bayãn,fromal-ḤusaynibnKhãlidfromtheImãm(‘a.s.);butthephrase:'shallseekpardonforhim'ischangedto:'shallrecitetasbihforhim'.

3.AbūBaṣīrsaid:"IheardAbū‘Abdillãh(‘a.s.)saying:'Surelythechapterof"al-An‘ãm"(ch.6)wasrevealedalltogether,escortedbyseventythousandangelswhenitwasrevealedtotheMessengerofAllãh(s.a.‘a.w.a.);soglorifyitandrevereit,becauseinitthereistheNameofAllãh,toWhombelongMight,andMajesty,inseventyplaces;andifpeopleknewthemeritinitsrecitaltheywouldnotleaveit.'"(at-Tafsir,al-‘Ayyãshī,)

4.aṭ-ṬabrisīsaysthatUbayyibnKa‘bnarratesahadithfromtheHolyProphet(s.a.‘a.w.a.)whosaid:"[Thechapterof]'al-An‘ãm'wasrevealedtomealltogether,seventythousandangelswereescortingit;theyhadsofthummingsoundoftasbihandtahmid;sowhoeverrecitesit,thoseseventythousandangelswillprayforhimforonedayandnightforeachverseof'al-An‘ãm'."(Jawãmi‘u'j-jãmi‘)